•

S.Q"ss". ".-alP4..............IP4IP4......~........................................................................................~................................i4P. . . .~
';~.¥'P4~J~SS.•;~.i~;.i~~"~';~P'P4S.~4~;~.""Si$".4'.Sa..
ADDIS ABABA UNIVERSITY

ANTHROPOLOGICAL UNDERSTANDING OF

BAHA'I BELIEVERS' ORDINARY LIVES: THE

CASE OF THREE NEIGHBORHOODS IN BOLE

)'

SUB CITY, ADDIS ABABA, ETHIOPIA.

BY

ZERIHUN AFEWORK

JUNE, 2017

ADDIS ABABA
ADDIS ABABA UNIVERSITY

ANTHROPOLOGICAL UNDERSTANDING OF

BAHA'I BELIEVERS' ORDINARY LIVES: THE

CASE OF TI-IREE NEIGHBORHOODS IN BOLE

SUB CITY, ADDIS ABABA, ETHIOPIA.

BY

ZERIHUN AFEWORK

JUNE, 2017

ADDIS ABABA
 ANTHROPOLOGICAL UNDERSTANDING OF BAHA'I

BELIEVERS' ORDINARY LIVES: THE CASE OF THREE

NEIGHBORHOODS IN BOLE SUB CITY, ADDIS ABABA,

ETHIOPIA.

BY ~

ZERIHUN AFEWORK

A THESIS SUBMITTED TO THE DEPARTMENT OF SOCIAL ANTHROPOLOGY

OF ADDIS ABABA UNIVERSITY IN PARTIAL FULFILLMENT OF THE
REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS
IN SOCIAL ANTHROPOLOGY

APPROVED BY BOARD OF EXAMINERS

INTERNAL EXAMINER

---f-?~------~----

I
 CONTENTS
DEDICATION ......... : ............................................................................ .i

Acknowledgments ..................................................................................... ii

Glossary .............................................................................................. 111

Abstract .............................................................................................. viii

CHAPTER ONE

INTRODUCTION .................................................................................. .1

1.1 Background ..................................................................................... l

l.2 Statement of the Problem ...................................................................... 3

1.3 Objectives of the Study ........................................................................ 6

l.3.1 General Objective ............................................................................ 6

1.3.2 Specific Objectives ........................................................................... 6

1.4 Research Design and Methodology .......................................................... 7

1.4.1 The Study Area................................................................................ 7

1.4.2 Rationale for the Selection of the Study Area .......................... , ................. 9

1.4.3 Studied Community .......................................................................... 9

l.4.4 Methodology ................................................................................ .1 0

1.4.5 Methods ...................................................................................... 11

l.4.6 Limitations and Mitigating Strategy ..................................................... .13

1.4.7 Ethical Considerations ..................................................................... 13

1.5 Significance of the Study ..................................................................... 14

I

1.6 Literature Review ............................................................ : .. : .............. .14

 CHAPTER TWO

BAHA'I RELIGION .............................................................................. 21

2.1 History ............................................................................................ 21

2.2 Basic Beliefs ................................................................................... 24

2.3 Covenants ....................... , ................................ , ............................... 26

2.4 Baha'i Religious Law ........................................................................ 27

2.5 Canonical Texts ................................................................................ 27

2.6 Baha'i Religious Calendar. ................................................................... 30

2.7 Holy Days ...................................................................................... 31

2.8 Fasting .......................................................................................... 31

2.9 Huququ'llah and The Baha'i Fund ........................................................... 32

2.10 Religious Symbols ........................................................................... 33

2.11 Organization ................................................................................... 34

2.12 Houses of Worship ........................... '" ............................................. 35

2.13 Pilgrimage .................................................................................... 37

2.14 Baha'i in Ethiopia ...................................................... )..................... 37

CHAPTER THREE

FAMILY LIFE .................................................................................... 39

3.1 Marriage as a Pillar of Family Life ......................................................... 39

3.2 Parents and Children .......................................................................... 43

3.3 Prayers and Meditations ..................................................................... .48

3.4 Holidays Observances ......................................................................... 53

3.5 Family Consultation .......................................................................... 58

3.6 Moderation ......................................... , ............................................ 59

3.7 Hospitality ....................................................................................... 60

 3.8 Dietary Preferences ........................................................................... 60
1
3.9 Alcohols and Drugs ........................................................................... 62
I
I 3.10 Cleanness ..................................................................................... 62

I 3.11 Burial System ................................................................................ 63

CHAPTER FOUR
I COMMUNITY BUILDING CORE ACTIVITIES .......................................... 64

4.1 Study Circles .................................................................................. 66

4.2 Junior Youth Spiritual Empowerment Programs ........................................ 73 .

4.3 Children's Classes ........................................................................... 80

4.4 Devotional Gatherings ....................................................................... 84

CONCLUSIONS .................................................................................. 88

BIBLIOGRAPHy ................................................................................. 91

DECLARATION ........................ : .........................................................99

 ACKNOWLEDGMENTS

First of all, I am indebted to offer my heartfelt gratitude to my advisor Dr. Assefa Tolera

for his excellent advice and patience. Next, I would like to thank Dr. Kassahun Toure for

his proofreading to my draft thesis. My special thanks also go to Ato Yikereta, who is a

member of The National Baha'i Spiritual Assembly of Ethiopia and facilitated me the

uncomplicated fieldwork; Dr. Daniel, who read my draft proposal and provided me

constructive ideas; and Hamlet, who gave me her unrestricted support repeatedly. I also

extend my sincere appreciation to all of the informants. Moreover, I am very grateful to

my friends Agimasie and Martha for the wonderful encouragements. Finally, I earnestly

acknowledge to my family; especially, to my sister Misrach for the endured assistance.

i
I
I
1
1
GLOSSARY

ABHA: Most Glorious.

'ABDU'L-BAHA: Was the Baha'i name of Abbas Effendi, son of Baha'u'llah and

leader of the Baha'i faith, 1892'::"1921.

ALLAH-U-ABHA: A form of the Greatest Name say by Baha'is 95 times per day.

ANIMATOR: An older person (typically a youth) who accompanies and assists

members of a junior youth group in the development of their capacities.

ATO: A form of address for a man.

AYYAM-I-HA: The name for the days added to the Baha'i calendar to bring the total

to 365 or 366 (leap year).

BAB: Ali Muhammad, a religious leader in Iran who founded the Babi faith. His

religious name means "gate."

BAHA: An Arabic word meaning "glory", "splendor", or "light".

BAHA'I: Literally "one of Glory" or "follower of Baha'u'llah.

BAHA'I ELECTIONS: Elections conducted according to Baha'i principles to select

individuals to serve as members of Local and National Spiritual Assemblies and the

Universal House of Justice.

BAHA'I INTERNATIONAL COMMUNITY: The Baha'i organization that works

with the United Nations.

BAHA'I WORLD CENTER: The center of the Baha'i faith, located in Haifa, Israel.'

BAHA'U'LLAH: The Baha'i name for Mirza Husayn Ali NUrl, founder of the Baha'i

faith. It means "Glory of God."

BAHJI: The last home of Baha'u'llah, and a place of Baha'i pilgrimage.

BLESSED BEAUTY: A title of Baha'u'llah.

ii
 BOOK. OF CERTITUDE: The book m which Baha'u'llah describes divine

progression (see Kitab-i-Iqan).

CONSULTATION: In Baha'i usage, a technical term referring to the process of

collective decision-making.

COVENANT: The Baha'i spiritual agreement and pledge taken by all Baha'is.

COVENANT-BREAKERS: Those expelled from the faith for failing to accept the

covenant of Baha'i unity.

DEEPENING: A meeting held to discuss a Baha'i book or teaching at an advanced

level.

DISPENSATION: The period of time during which the laws and teachings of a

Prophet of God have spiritual authority.

DIVINE MESSENGER: Is a person sent by God to teach humanity.

FAST: A nineteen-day period of spiritual renewal and development during which

Baha'is abstain from food and drink from sunrise to sunset.

I
i
FESTIVAL OF RIDVAN: The 12-day celebration of Baha'u'llah's declaration.

FUND: The institution of the Baha'i fund.

j
GLEANINGS FROM THE WRITINGS OF BAHA'U'LLAH: A collection of

works by Baha'u'llah, read as scripture.

GREATEST NAME: The name Baha'u'llah ("the Glory of God") and its derivatives,

such as Allah-u-Abha ("God is Most Glorious"), Baha ("glory", "splendor", or "light"),

and Ya Baha'u'l-Abha ("0 Thou the Glory of the Most Glorious!").

GUARDIAN OF THE FAITH, GUARDIANSHIP: Term for a leader of the Baha'i

faith; the position held by Shoghi Effendi.

iii
 HANDS OF THE CAUSE OF GOD: Group of leaders appointed to assist in Baha'i

administration.

HIDDEN WORDS: A book of instruction written by Baha'u'llah.

HOL Y DAY: A day commemorating a significant Baha'i anniversary or feast.

HUQUQU'LLAH: "Right of God"; the voluntary wealth tax paid by Baha'is to

support the faith.

KITAB-I-AQDAS: Most Holy Book, a book of rules for the Baha'i faith written by

Baha'u'llah.

KITAB-I-iQAN: Book of Certitude, a book written by Baha'u'llah.

LOCAL SPIRITUAL ASSEMBLY: The nine-member governing body of the Baha'is

in a locality, elected annually by secret ballot by all the local adult Baha'is.

MANIFESTATION OF GOD: Designation of a Prophet "endowed with constancy"

Who is the Founder of a religious Dispensation, He manifests the nature and purpose of

God in accordance with the capacity and needs of the people to whom He comes.

MASHRIQU'L-ADHKAR: A Baha'i house of worship.

MITHQAL: A unit of weight, equivalent to a little over 3 1/2 grammes, used in the

Kitab-i-Aqdas with reference to quantities of gold or silver for various purposes.

NAW-RUZ: "New Day". In Baha'i usage, it refers to the Baha'i New Year.

NATIONAL SPIRITUAL ASSEMBLIES: The nine-member governing body of the

Baha'is of a particular country, elected annually by regionally elected delegates.

NEW WORLD ORDER: A coming time of universal peace and unity under Baha'i

I principles.

NEIGHBORHOOD: In Baha'i usage, it refers to a particular area in which Baha'i

believers living near one another; and Baha'i believers who reside in a certain
J iv
·i
¥
1
I
I
j
 neighborhood are carry out the different Baha'i community activities together, and they

celebrate the Nineteen Day Feast together.

NINETEEN DAY FEAST: A Baha'i institution inaugurated by the Bab and

confirmed by Baha'u'llah in the Kitab-i-Aqdas. It is held on the first day of every

Baha'i month, each consisting of nineteen days and bearing the name of one of the

attributes of God. The Feast is the heart of Baha'i community life at the local level and

consists of devotional, consultative, and social elements.

PERSIA: The former name of Iran.

PILGRIMAGE: A journey made with the intention of visiting a holy place.

PIONEER: In Baha'i usage, a believer who leaves hislher hometown or country to

reside elsewhere for the purpose of teaching the faith.

PROGRESSIVE REVELATION: The unfolding of God's plan for humanity through

the teachings of different religious leaders over the ages.

QIBLIH: In Baha'i usage, it refers to a prayer-direction or point of adoration, the focus

to which the faithful turn in prayer.

REVELATION: The conveying of truth from God to humanity. The word is used to

refer to the process of divine communication from God to His Manifestation and from

I; the Manifestation to His people; to the words and acts of such communication
I ;
themselves; and to the entire body of teachings given by a Prophet of God.

RIDVAN: An Arabic word meaning "paradise"; the garden on an island in the Tigris

River where Baha'u'Uah addressed His followers.

RIDVAN DECLARATION: Baha'u'Uah's sharing with his followers the revelation

that he is a divine messenger.

v
RUHI WORKBOOK: A series of books designed by the Ruhi Institute, which is a

Baha'i training centre in Colombia.

SEVEN VALLEYS AND THE FOUR VALLEYS: Two mystical works revealed by

Baha'u'llah in Baghdad.

SHI'I ISLAM: One ofthe two main branches of orthodox Islam.

SHRINE: In Baha'i usage, the term holy shrines refers to the burial places of

Baha'u'llah, the Bab, and 'Abdu'l-Baha.

SHOGHI EFFENDI: The grandson of 'Abdu'l-Baha; Guardian of the Baha'i faith,

1921-57.

SPIRITUAL ASSEMBLIES: Administrative institutions of Baha'u'llah's World

Order that operate at the local and national levels and are elected according to Baha'i

principles.

SUB CITY: The second administrative unit next to the city administration of Addis

Ababa.

TABLETS: Form ofletters to individuals or communities, much of the early works of

Baha'i religion were in the form Tablets.

TUTOR: In Baha'i usage, it refers to a facilitator and collaborator ofthe study circle;

UNIVERSAL HOUSE OF JUSTICE: The supreme governing and legislative body

of the Baha'i Faith.

WEREDA: The smallest administrative unit (next to sub city) of the city

administration of Addis Ababa.

WOIZERO: A married woman.

yA BAHA'u'L-ABHA: A form of Baha'u'llah's name (the Greatest Name) that is

used as an invocation.

vi
YEAR OF PATIENCE: A procedure undertaken by discontented Baha'i married

couples in a way patiently waiting one complete year that intends to reestablish unity

between them.

vii
 ABSTRACT

This thesis tries to deal with some aspects of Baha'i family life and, Baha'i community
building core activities kernel for all Baha'i adherents' ordinary lives. A distinctive
Baha'i element offamily lifo is the critical importance of educating daughters which is
more necessary than that of sons if Baha'i parents cannot provide education for both a
boy and a girl at a time. Baha'i mothers chief responsibility to educate their children
spiritually in early ages; and applying to both parents religious practices up to the age
of maturity by Baha'i and Non-Baha'i spouse children are other prominent features in
Baha'i family. On the other hand, Baha'i community building core activities are
central to the community development taking place in Baha'i. Since qualitative
methodology concentrates on rich description, attempts to make sense of, or to
interpret phenomena in terms of the meanings people bring to them, and turns the
world into a series of representations including key informants interview, focus group
discussions, conversations, and observation; it applied to this thesis.

-l. "

viii
 I
I!
I
j
CHAPTER ONE

INTRODUCTION
!

1.1 BACKGROUND

Different accounts reveal that Baha'i religion was emerging from Shi'i Islam and its

foundation lies in the middle of the nineteenth century in Iran. In 1933, there was a call

for the Baha'i community of Egypt to send a pioneer to Ethiopia to open the land to this

religion. Sabri Elias, a young Baha'i of twenty-seven years of age eventually responded

to the call, and he succeeded in establishing the local governing body of the Baha'i faith

in Addis Ababa in 1934.

In the case of me, the present researcher, it was about my teenage that I first became

acquainted with a Baha'i religion. During that time I was walking with other people on

the way Bole-Atlas to Rwanda in Addis Ababa. Then, we saw an interesting compound.

In the outer part of it, there was a small garden in which nine pointed star seen on the

ground, and next to it, there was also a flat slab of stone inscribed as "Baha'i Centre".

Subsequently, we entered to the compound and we came across with a Baha'i believer,

who gave us pamphlets on basic teachings of this religion. Still, I could not remember

fully all the conversations we have had other than home devotional meetings. After a

while, I attended one devotional meeting. Since then, however, I did not further

investigate about the Baha'i religion for a long period of time.

Yet, at the end of anthropology of religion class of my MA study in Addis Ababa

University, and at a time about to decide a thesis topic, I decided to carry out a research

1
 '2rts177 n rt: '1'517511 0, , 1

which has to be related to the course entitled anthropology of religion. Later on, I

contemplated a lot about the topic which could be my research focus. Finally, I tried

looking back and started to read literatures in relation to the Baha'i religion, and I also

began to think in depth to widen my enquiry to the aforementioned research level.

Afterwards, I continued to read more and more with regard to the Baha'i religion, and in

the mean time, I was also trying to discuss about the Baha'i faith at different occasions

with peoples who were not Baha'i believers. Amazingly, even if my discussants were

not quite large in number, almost all were not familiar to the Baha'i religion. As a

student of anthropology, this further enhanced my interest to study the Baha'i religion in

detail.

This thesis, therefore, basically will try to deal with Baha'i adherents' ordinary lives by

examining family life and community building core activities take as case three Baha'i

neighborhoods in Bole, Addis Ababa. Nonetheless, this study is by no means complete,

instead, it comes up with a remarkable account for further research on Baha'i adherents'

ordinary lives discussing with some aspects of Baha'is' family life and Baha'i

community building core activities.

The chapters of this thesis are outlined as follows. Chapter one is an introductory portion

or the study coupled with theoretical review. Chapter two discusses Baha'i religion
history and its basic teachings. Fieldwork reportage will be presented in chapter three

and four. Thus, Baha'i believers' family life is treated in chapter three; and chapter four

devoted to community building activities. Finally, chapter five provides a conclusion.

2
1.2 STATEMENT OF THE PROBLEM

Robert N. Bellah indicated that many objects that we encounter in the world of everyday

have, at least potentially, religious meanings (Bellah 2011: 8). Schielke and Debevec

(2012: 2-3), also argue that religion is a part of human's complex ordinary life and a

religious life is inseparable from the wider course of life. Again, Nancy T. Ammerman

articulated that religion is interwoven with the lives of the people in many ways (2007:

4). Moreover, in support of Dick Houtman and Stef Aupers on deeper spiritual selves,

religion may serve to inform people's judgments, decisions and choices required for

everyday life (2010: 7).

Moving to Baha'i religion but stronger view, in Baha'i, there is a firm belief about the

essential oneness of all the myriad forms and grades of life (Esslemont 2006: 65).

Similarly, Baha'i followers' who had a discussion with me so far explained that for

instance, there is no dichotomy between daily spiritual way of life and worldly way of

life, or, no extension between the two. In short, according to Baha'i teachings, the

material and spiritual aspects of daily life are inseparably connected and must both be

addressed inseparably (Esslemont 2006: 65).

Hence, I began to compare and c~ntrast the Baha'is' view with that of the discussion

presented above and people's typical classification of the spiritual way of life, and the

worldly way of life. I also tried to correlate it to the story which I have already

mentioned (i.e. my observation of peoples' little awareness about Baha'i religion and

Baha'i followers' .actual lives). Concurrently, I kept talking with Baha'i followers.

Eventually, with persistent consultation with my advisor in particular, a research:

3
Anthropological Understanding of Baha'i Believers' Ordinary Lives boldly came to the

front. Then, I continued to look for documents which may substantiate this study.

To begin with a review of anthropological interest to study religion, anthropology is the

study of the diversity of human thoughts and actions, and it emphasizes to look at how

real human individuals conceive and use their religious resources (Eller 2007: xiii-xiv).

Conversely, according to Giordan and Swatos, historically, much of social scientific

study of religion did not examine how people actually lived their lives both in respect to

religious duties and beliefs (2011: xiii). Under the themes which will be articulated in

the specific objectives of this research, however, the study tried to explore how Baha'i

followers' actually live their lives with respect to religious duties and beliefs.

Proceeding to look at Ethiopian Central Statistical Agency Ethiopian 2007 Census

report, it disclosed that in Ethiopia: more than forty-three percent of the population is

reported to be Ethiopian Orthodox Christians, almost thirty-four percent reported to be

Muslim, more than eighteen percent were Protestant, nearly one percent reported to be

Catholics, and more than two percent is adhered to traditional beliefs (Ethiopian Central

Statistical Agency 2007). Yet, in the document, those religious adherents but who are

not members of the abovementioned religions generally counted as 'Other' (Ethiopian

Central Statistical Agency 2007). In the view of the fact that, one can easily understand

that Baha'i believers, which are the target community studied in this thesis, were not

treated separately like that of Orthodox Christians, Muslim, Protestants, or Catholics in

the aforementioned report.

4
During the time to develop this thesis proposal, I also attempted to look for research

materials exhaustively using Addis Ababa University Kennedy Library electronic access

service on religion in Ethiopia, particularly on Baha'i case. Nevertheless, I found only

two research papers (both researchers are Baha'i faith believers and I am an Orthodox

Christian): Dagmawit Eshetu's MA thesis entitled Beliefs and Social Practices of the

Baha'i Community of Ethiopia: the Case of the Baha'i Community o/Zone 3 and Zone 4

Addis Ababa (2003), and Tayechalem Girma's MA thesis entitled The Ideal and

Practices of Gender Equality of The Baha'i Community in Addis Ababa (2007).

Except the two MA theses which I have already mentioned, all in all, my search for

academic research materials in relation to Baha'i in Ethiopia was significantly

unsuccessful. Dagmawit and Tayechalem also confirmed about the lack of academic

research literatures on Baha'i in Ethiopia (Dagmawit 2003: 8 and Tayechalem 2007: 4).

Dagmawit in particular asserted that one can definitely say that the Baha'i community of

Ethiopia is one o/the least studied religious communities in Ethiopia (Dagmawit 2003:

8). Accordingly, in Ethiopia, Baha'i's: history, beliefs, teachings, social principles,

social practices and so forth are not studied well and insignificantly known (Dagmawit

2003: 8).

On the other hand, anthropological curiosity to understand religion or, to look for

people's actual religious experiences is persistent (Schielke and Debevec 2012:1).

However, in line with the previous discussions, one can easily understand that the

heightened gap to the availability of academic studies with respec~ to Baha'i believers'

ordinary lives in Ethiopia. In Ethiopia, therefore, in association with the Baha'i

5
adherents' ordinary lives: family life and community building core activities are little

known and not studied extensively.

Likewise, family life and community building core activities have not been investigated

as kernel instances to demonstrate Baha'i adherents' ordinary lives in the

abovementioned two MA theses.

1.3 OBJECTIVES OF THE STUDY

1.3.1 General Objective

The general objective of this thesis is to study Baha'i believers' ordinary lives in Addis

Ababa taking the case of three neighborhoods in Bole sub city namely Bole-Tana

neighborhood, Imperial neighborhood, and CMC neighborhood where some 70 Baha'i

believers reside.

1.3.2 Specific Objectives.

Following to the preliminary data collection to this research; the researcher comprehend

that Baha'i believers' ordinary lives are best examined in the family milieu and by

inquiring the community building core activities. Therefore, the specific objectives of

the research include:

• To explore how Baha'i teachings of family life (i.e. parent-children relationship,

relationship between spouses, parental responsibilities and children obligations)

are put into practical action.

• To indentify the essential spiritual values which are employed in Baha'is' actual

lives.

6
 • To analyze the application of certain religious duties in Baha'is everyday life.

• To understand how the community building core activities affect believers'

ordinary lives.

1.4 RESEARCH DESIGN AND METHODOLOGY

, 1.4.1 The Study Area

Addis Ababa is located at 9° 2' Nand 38° 45' E (Gebre 2008: 56). Its total area is 540 sq

km, and the city lies between 1800 and 3200 meters above the sea level (Gebre 2008:

56). The lowest and the highest annual average temperatures of the city are 9.89°C and

24.64°C respectively; and the annual average rainfall is 1178 mm (Gebre 2008: 56).

According to 2007 census report, Addis Ababa's total population is 2,739,551, of which

forty-eight percent is male and fifty-two percent is female. Regarding religion, the same

report disclosed that about seventy-five percent of Addis Ababa's population is

Orthodox Christians, sixteen percent is Muslims, nearly eight percent is Protestants, less

than one percent is Catholics, and almost one percent of the population is followers of

"Other" religions (Ethiopian Central Statistical Agency 2007).

Currently, Addis Ababa City Administration is divided into ten sub cities which are the

second administrative units next to the city administration (Bureau of Finance and

Economic Development of Addis Ababa 2013: 14). The sub cities further divided into

one hundred sixteen weredas, which are the smallest administrative unit in the city; and

in terms of area coverage, Bole sub city is the largest sub city followed by Akaki-Kaliti

and Yeka (Bureau of Finance and Economic Development of Addis Ababa 2013: 14).

This study is carried out in areas which are found in Bole sub city of Addis Ababa.

7
Again, in accordance with 2007 census, Bole sub city population is 308,995 of which

forty-seven percent is male and fifty-three percent is female; and from the city dwellers

Amhara, Oromo, Gurage and Tigray are the first four ethnic groups respectively.

Regarding education, a little above seventy-seven percent of Bole's population is literate

and twenty-four percent of the residents are above Grade ten. On the other hand, slightly

more than half of the residents are economically active (Ethiopian Central Statistical

Agency 2007).

Concerning religion, also as shown in Ethiopian Census Report (2007), a little above

seventy-four percent of Bole's population is Orthodox Christians, almost fourteen

percent is Muslims, slightly more· than nine percent of the population is Protestants,

nearly one percent of the population is Catholics, less than one percent of the population

is traditional belief followers, and a little above one percent of the population is "Other".

Ethiopian Census Report (2007) further disclosed that considerable number of Bole's

population live in the conventional households with few other people live in the hotel or

hostel, orphanage, boarding school, university, or college, correctional facility and other

collective facility; and the remaining few are homeless. Alternatively, one may observe

that Bole sub city. residents engage in diverse activities, such as handling of

responsibilities at public service and in private companies, commerce, manufacturing

and industry, home makers of different types, civil administration, transport and

communication, social services like education, in health sector, hotel and catering

services, farming of different types and others.

8
. Bole International Airport, few high standard hotels, beautiful recreational sites and

renowned villas are among the few emblems of Bole.

1.4.2 Rationale for the Selection of the Study Area

Undoubtedly, Baha'is are present in different parts of Addis Ababa, and in Ethiopia in

general. In Bole, however, the prime factor is the availability of a National Baha'i

Centre, which is in favorable settings for research for instance the welcoming approach

to the Centre, the availability of library, ease to access Baha'i followers and the Local

and National Spiritual Assembly members there, which is vital specially in producing

the sample frame and because of their resourcefulness for various data. Last but not

least, the researcher's residence is in Bole sub city, which also have a positive effect in

relation to cost than other remote research site. Similarly, Ritchie and Lewis

recommend:

Qualitative studies are almost invariably confined to a small number of geographical,

community or organisational locations.· This is partly so that the context in which the
research is being conducted is known and partly for reasons of resource and efficiency. But,
equally, the locations selected are usually chosen because of their salience to the subject
under enquiry (Ritchie and Lewis 2003: 100).

1.4.3 Studied Community

According to the Baha'i Local Spiritual Assembly of Addis Ababa, as of early June 2016,

the Baha'i community customary activities are carrying out through sixteen Baha'i

neighborhoods across . the city. These are: Bole-Tana neighborhood, Imperial

neighborhood, CMC neighborhoo'd, Bole-Homes neighborhood, Gerji neighborhood,

Bole-Michael neighborhood, Moenco neighborhood, Olympia neighborhood, Akaki

neighborhood, Addisu Gebeya neighborhood,: Arada neighborhood, Lebu-Lafto

neighborhood, Sarbet neighborhood, Kazanchis neighborhood, British neighborhood, and

9
Kotebe neighborhood. Again, as described by the Local Spiritual Assembly, the names of

the neighborhoods are given after the names of the surrounding localities where the

believers are residing. Out of the sixteen neighborhoods, Bole-Tana, Imperial, CMC,

Bole-Homes, Gerji, Bole- Michael, and Moenco are completely or at least partly based in

Bole sub city.

However, the neighborhoods covered in this study are Bole-Tana neighborhood where

sixteen Baha'is reside, Imperial neighborhood where sixteen Baha'is reside, and CMC

neighborhood where thirty-nine Baha'is reside during the field work period of March -

early June of 2016. Furthermore, Bole-Tana neighborhood constitutes the believers from

Bole-Atlas, Bole-Sai Pastry, Bole-Friendship, Bole-Rwanda, and Welosefer areas.

Imperial neighborhood organized by Baha'i believers' from the Imperial hotel area. CMC

neighborhood represents the believers from CMC, Bole-Ayat, Bole-Summit, Bole- Meri,

and Goro areas.

1.4.4 Methodology ;.

When comparing quantitative and qualitative methodologies epistemologically (i.e.

concerned with the nature of knowledge and how it can be acquired), Ritchie and Lewis

asserted the following:

Quantitative methodology investigates the social world in ways which emulate the 'scientific
method' as used in the natural sciences, with an emphasis on hypothesis testing, causal
. . explanations, generalization and prediction. By contrast, qualitative methods are seen to reject
the natural science model and to concentrate on understanding, rich description and emergent
concepts and theories (Ritchie and Lewis 2003: 14).

With regard to qualitative research, Denzin and Lincoln in Handbook of Qualitative

Research, also provide:

10
 Qualitative research is a situated activity that locates the observer in the world. It consists of
a set of interpretive, material practices that make the world visible. These practices ... tum
the world into a series of representations including field notes, interviews, conversations,
photographs, recordings and memos to the self. At this level, qualitative research involves an
interpretive, naturalistic approach to the world. This means that qualitative researchers study
things in their natural settings, attempting to make sense of, or to interpret, phenomena in
terms of the meanings people bring to them (Denzin and Lincoln 2000: 3).

Therefore, believing that qualitative research methodology best fits to this study, it

entirely applied to this research.

Nonetheless, to consider the particular function of qualitative researches in providing the

kinds of information and understanding needed in social research, it is useful to take in-

to account some of the broader functions such as contextual - describing the form or

nature of what exists, explanatory - examining the reasons for, evaluative - appraising

the effectiveness of what exists, and generative - aiding the development of theories,

strategies or actions (Ritchie and Lewis 2003: 26-27). As a result, since the study tried to

describe the Baha'i community ordinary lives, primarily, it will have contextual

function. Besides, in relation to the research topics, the study attempted to understand the

purposes for some activities being done and it tried to explain Baha'is' perspective

accordingly; therefore, it may have an explanatory function as well.

1.4.5 Methods

According to Jane Ritchie and Jane Lewis, approaches to collecting qualitative data can

be divided into two very broad groups: those that focus on naturally occurring data and

those that generate data through the interventions of the research (2003: 34). In naturally

occurring settings, ways to study phenomena include: participant observation,

observation, document review, discourse analysis, and conversation (Ritchie and Lewis

2003: 34-36). Again, there are different ways in which data can be generated such as

11
biographical methods, individual interviews, paired (or triad) interviews, and focus

groups or group discussions (Ritchie and Lewis 2003: 36-37).

In this study, however, at the very beginning, along with the letter from the Social

Anthropology Department of Addis Ababa University, which request the studied

community to cooperate accordingly; the researcher also submitted the first research

proposal to the National Spiritual Assembly' Subsequently, research methods in naturally

occurring settings such as participant observation, observation, conversation, and

document analysis are employed. Focusing on their importance, yet, generate data

methods such as focus group discussion, which helps to illuminate the research issue

and, key informants' interview that serves essentially to get information on the historical

background of the target community, also used.

Hence, in connection with methods in naturally occurring settings, the researcher had

tried to take part in the Nineteen Day Feasts, devotional meetings, Ridvan holy days, and

fasting breaks. In addition, the researcher has observed the family life, and activities in

children's class and junior youth spiritual empowerment program. Similarly,

conversations are made on different subjects; and the informants played a significant role

to fill the gap with answering questions especially on topics those the researcher could

not personally observe. Furthermore, document review is employed to comprehend

Baha'i religion history and basic beliefs.

Correspondingly, three focus group discussions in which six, six, and seven discussants

participated respectively; and thirteen key informants' interview have been conducted.

Mainly, members of National and Local Spiritual Assembly, and neighborhoods'

12
coordinators took part in the interview, and both sexes from different age groups

participated in the focus group discussions.

As data collecting tools, field notes, audio-video device, and photo camera were in use.

Furthermore, ethnographic accounts, conversation analysis, and documentary analysis

procedures are applied for data analysis. In doing so, however, the paper primarily tried

to explain the behaviour of members of the studied community according to their own

defini ti ons.

1.4.6 Limitations and Mitigating Strategy

The researcher faced a problem basically lack of sufficient supportive theoretical

literatures from Addis Ababa University libraries. Even though abundant books are

listed in the libraries catalogues, they are not available to borrow. In addition, the

inconvenience to carry out this research free from other time consuming duties such as

routine family linked and job related responsibilities are another problems.

Alternatively, by using free e-books, and with structured work and steady commitment

the risks are mitigated ..

1.4.7 Ethical Considerations

As Ritchie and Lewis argued, because of the in-depth and unstructured nature of

qualitative research, the ethical considerations have a particular resonance in qualitative

study (Ritchie and Lewis 2003: 66-70). Accordingly, informed consent, confidentiality

and using pseudonyms are due considered in this study.

13
1.5 SIGNIFICANCE OF THE STUDY

As previously discussed, anthropological curiosity to understand religion or, to look for

people's actual religious experiences is obvious. Hence, this research importance is clear

in the academia. In addition, it will be worthwhile to Baha'i adherents by making known

the Baha'i community's worldview to the general public.

1.6 LITERATURE REVIEW

Despite a keen anthropological interest in religion, scholars cannot agree as to exactly

how "religion" should be defined or what the term "religion" should encompass (Eller

2007: 8-9 and Hamilton 2001: 12-13). Efforts at defining religion ranging from Tylor's

definition of religion as "the belief in spiritual beings" to the more complex definitions

offered by Clifford Geertz have met with considerable resistance (Eller 2007: 8-9 and

Hamilton 2001': 12-13). As noted by Hamilton, any definition of religion entails an area

of uncertainty (Hamilton 2001: 13). Nevertheless, Geertz's definition by far has been the

most influential anthropological definition of religion (Barnard and Spencer 2002: 726).

Clifford Geertz in The Interpretation o/Cultures defined religion as:

(1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting
moods and motivations in men by (3) formulating conceptions of a general order of
existence and (4) clothing these conceptions with such an aura of factuality that (5) the
moods and motivations seem uniquely realistic (Geertz 1973:90).

Geertz's definition embraces religion: is a symbolic system, which is a social conception

that through social interaction creates reality and provides people with a guideline for

how to live; renders powerful and lasting moods and motivations in people in which the

moods are in and of themselves and the motivations are directed towards goals, and

14
 infuses these moods and motivations with the sense that they are uniquely real; provides

an overall ordering for existence that gives life meaning; instills the overall explanations

and ordering for existence with the sense that it is factual; together, these dynamics seem

so powerful to believers that religion becomes the only sensible explanation for reality

(Geertz 1973: 90-124).

On the other hand, other definitions of religion follow in positing a rigid dichotomy

between the so-called supernatural and natural, or sacred and profane orders. For

example, James Frazer, in The Golden Bough (1958) compares the myths, magical

practices, and religions of the world's cultures throughout history and developed the

social evolutionary model of magic, religion, and science. He defined religion as "a

propitiation or conciliation of powers superior to man which are believed to direct and

control the course of nature and human life" (Frazer 1958: 58-9). Conversely, Emile

Durkheim termed religion as "a unified system of beliefs and practices relative to sacred

things, that is to say, things set aside and forbidden-beliefs and practices which unite

into one single moral community called a Church, all those who adhere to them"

(Durkheim 1965: 62). Thus, as Durkheim discussed in The Elementary Forms of the

Religious Life (1965), the world's religions are so varied that they have no specific belief

or practice in common but develop a community centering on their beliefs and practices

that separate the sacred and the profane, sacred refers aspects of life having to do with

the supernatural that inspire awe, reverence, respect, and fear, and profane refers

everything else; therefore, for Durkheim there are three essential elements of religion:

beliefs that some things are sacred or set apart, practices/rituals which center on the

15
things that are considered sacred, and church/moral community which is forming out of

the beliefs and practices.

All in all, in considering attempts to define religion, the undeniable truth is that

definitions are not always free from the influence of theoretical predilections and

purposes (Hamilton 2001: 13).

Scholars also tried to come up with an approach that distinguishes religion from other

human endeavors and thought systems. Most of the premodern theorists employ

apologetics/pre-scientific explanations as why religion is true and to prove it (Eller

2007). Others like G.W. Friedrich Hegel, Auguste Comte, Herbert Spencer, and E. B.

Tylor use historical progressive analysis of religion and; Fritz Grabner, Father Wilhelm

Schmidt, and G. Elliot Smith follow diffusionism approach (Eller 2007 and Hamilton

2001).

Continuing to other theories of religion, psychological theories appeal in some way to

the thought or experience of the individual (Eller 2007); and psychological theories

further divided into: Emotionalists, who refer the emotional quality as the most

distinguishing and driving feature, and Max MUller, Rudolf Otto and Bronislaw

Malinowski are notable figures (Eller 2007); Psychoanalytic reduced religion to a mental

process, a "symptom" or manifestation of our mind and Sigmund Freud (1950) is its

major proponent; Intellectualists like E. B. Tylor (1958) and James Frazer (1958) view

religion arises from question-asking or problem-solving; Primitive mentality versus

psychic unity approaches all humans are mentally the same, or, a common "psychic

unity" of humanity and what does differ is the local expression or formulation of the

16
elementary ideas and Adolf Bastian propagates it (Eller 2007); Levi-Straussian

structuralism refers to the view that the meaning or the functioning of a phenomenon

depends less on the nature of its individual "bits" than the relationships between those

bits, and at the foundation of mythical transformations the human mind operates on

binary grounds and Claude Levi-Strauss is its prominent advocate (Levi-Strauss 1966);

and Neurological theorizes about experimenting of "god spot" in the brain, an area or

structure that is "tuned" or "designed" for religious functioning, and it analyzed by

Newberg, d' Aquili, and Rause (2002), and Lewis-Williams and Dowson (1988).

Conversely, social theories of religion emphasize on more social style of explanation, or,

underline the role of groups and institutions, of community, and/or morality (Eller 2007

and Hamilton 2001). Social theories further classified into: Functionalism which asserts

religious beliefs and practices had "national", "tribal" or "ethnic" sources, and the

bedrock of religion i,s social behavior and, even more so, the social group that engages in

the behavior and W. Robertson Smith (1889) promotes it, and as explicated by Emile

Durkheim (1965) religion gives members of society a common identity, activity,

interest, and destiny that contributed to societal integration and cohesion; Historical

materialism maintains religion reflects the on the ground realities of social life, and used

to set up and to enforce a view of the world that explains and authorizes the existing

social arrangement (Marx 1843), or as Marvin Harris recommends (1974), in whatever

case, a practical, nonspiritual reason for the belief or behavior can be found, which is

then wrapped in a shroud of religious meaning as a form of legitimation and

compulsion; Structural functionalism, basically A. R. Radcliffe-Brown (1965) theorizes

religion's important role in the creation and maintenance of the group and society

17
because the function of any item of culture or society to be the contribution that they

make to the formation, thus, religion gives members of society a common identity,

activity, interest, and destiny; Symbolic/interpretive anthropology (Geertz 1973,

Douglas 1974, Turner 1967, 1969, and 1975) understands religion is a system of

symbols, emphasis on symbols which are conveyors and enablers of thought.

Furthermore, "modular" theories underline the modular or composite quality of religion,

and it is a particular cumulative expression of elements those may not be specifically

religious (Eller 2007). Under modular theories there are personalities like Anthony

Wallace, who focuses on thirteen "elementary particles" or categories of religious action

that serve as building blocks for religion (1966); Stewart Guthrie theorizes religion is

based on a serious appropriation of the anthropomorphic idea (1993); Pascal Boyer

(2001) analyzes human thought is not a unitary thing but the result of interoperating

thought modules, a "confederacy" of explanatory devices or "inference systems"; and

Scott Atran (2002) asserts religion involves the very same cognitive and affective

structures as nonreligious beliefs and practices.

Yet, no single theoretical perspective, like no single definition, can probably ever

capture the entire essence or nature of religion, and as indicated above what theorists

think religion is often depends upon the explanation of it they favor (Hamilton 2001: 13

and Eller 2007: 13). For instance, premodern theorists focus on apologetics/pre-

scientific explanations as why religion is true and they neglect the thought or experience

of the individual; the role of groups and institutions, of community, and/or morality; and

the modular or composite quality of religion. Similarly, ignoring the other aspects of

religion, psychological theories give emphasis on the thought or experience of the

18
individual; social theories of religion stress on the role of groups and institutions, of

community, and/or morality; and "modular" theories draw attention to the modular or

composite quality of religion.

Touching upon Baha'is view of religion, however, Baha'is understand that the purpose

of religion is to promote harmony and unity among human beings, which is more

inclined to religion and solidarity of the functionalist approach than other theories of

religion. From the Baha'i perspectives, therefore, through the teachings and moral

guidance of religion, great segments of humanity have learned to develop qualities that

conduce to social order, as Baha'u'llah dictates:

Religion is the greatest instrument for the order of the world and the tranquillity of all existent
beings. The weakening of the pillars of religion has encouraged the ignorant and rendered
them audacious and arrogant. Truly I say, whatever lowers the lofty station of religion will
increase heedlessness in the wicked, and finally result in anarchy (Esslemont 2006: 84).

Shoghi Effendi also uttered, religion is a bulwark for the protection of all peoples and

nations, and for the establishment of a permanent and universal peace (Effendi 1944:

282). Subsequently, Baha'is understand, religion provides the bricks and mortar of

society in which the shared beliefs and moral values unite people into communities and

that give tangible direction and meaning to individual and collective life; then, as

members of this community, believers have an obligation to work together, to support

one another; and to do all that they can to help the community not only survive but to

grow vigorously (Hartz 2009: 113). Once more, as Baha'u'llah and Shoghi Effendi

recommended above, the believers also say religion is a radiant light and an impregnable

stronghold for the protection and welfare of the society. Hence, they consider if the lamp

of religion is obscured, chaos and confusion will result. Besides, as indicated by Baha'is,

19
Baha'i family life and Baha'i community building core activities which are the very

basic themes of this research are foundations to build one world community that is

envisioned by Baha'u'llah.

20
 CHAPTER TWO

BAHA'I RELIGION

The Baha'i religion traces its beginnings in Persia, now Iran to a religious leader called

the Bab ("the Gate") (Hartz 2009: 11). Baha'is see the Bab as the forerunner of the

Baha'i faith, because the Bab writings introduced the concept of "He whom God shall

make manifest", a Messianic figure whose coming, according to Baha'is, was

announced in the scriptures of all of the world's great religions, and whom Baha'u'llah,

the founder of the Baha'i Faith, claimed to be in 1863 (Hartz 2009: 27-37). As Jack

David Eller noted (2007: 188), some 7 million Baha'is are reside globally.

This chapter presents Baha'i religion: history, basic teachings, covenants, law, canonical

texts, calendar, holy days, religious symbols, houses of worship, pilgrimage,

organization, and the Baha'i fund in brief.

2.1 HISTORY

The Promised One of all the peoples of the world hath appeared. All peoples and
communities have been expecting a Revelation, and He, Baha'u'llah, is the foremost teacher
and educator of all mankind (Esslemont 2006: 8).

Baha'u'llah (1817-92) formerly known as Mirza Husayn Ali NUrl was one of the Bab's

early followers (Hartz 2009: 13-53). While Baha'u'llah was in prison for participating in

the Babi movement he had a vision, and He understood that God had called on him to
, , • L'

be a divine messenger of God's word (Hartz 2009: 13-53). Then, He took the name

Baha'u'llah, which means "Glory of God", and after the Bab's death, Baha'u'llah

brought together the Bab's followers, and they gave themselves the name Baha'i (i.e.

21
Baha'i is used either as an adjective to refer to the Baha'i Faith or as a tenn for a , :I

follower of Baha'u'llah. It is derived from the Arabic Baha, meaning "glory" or

"splendor") (Hartz 2009: 13-53).

When Baha'u'llah died in 1892, His will appointed His son Abbas Effendi (1844-1921),

known by the title of 'Abdu'l-Baha (Le. Servant of Baha) as the "Centre of the

Covenant", "Head of the Faith", and the sole authoritative interpreter of Baha'u'llah's

writings (Hartz 2009: 13-53 and Hatcher and Martin 1998: xiii).

, ".:,f
: ,
,
."
. :J
'l
I
1

Figure 1. 'Abdu'l-Baha's earlier adulthood photo (Courtesy, Hartz: 2009).

22
Again, on 'Abdu'l-Baha's death in 1921, he left a will naming his grandson, Shoghi

Effendi Rabbani (1897-1957), to succeed him as Guardian of the Faith (Smith 2008: 47

and Hartz 2009: 13).

However, Shoghi Effendi died in 1957 without leaving an heir and the leadership of the

faith passed to the Hand~ of the Cause of God, a group of Baha'i leaders Shoghi Effendi

had named earlier to help him in his work (Hartz 2009: 13 and Affolter 2005: 75-114).

In 1963 this interim arrangement ended when Baha'is elected the Universal House of

Justice, an institution that was originally planned and described by Baha'u'llah, to lead

the faith worldwide in the future (Hartz 2009: 13 and Smith 2008: 56).

I.
I
I
,'

Figure 2. Shoghi Effendi's photo (Courtesy, Hartz: 2009).

23
2.2 BASIC BELIEFS

Three core principles establish a basis for Baha'i teachings and doctrine: the unity of

God, that there is only one God who is the source of all creation; the unity of religion,

that all major religions have the same spiritual source and come from the same God; and

the unity of humanity, that all humans have been created equal, coupled with the unity in

diversity, that diversity of race and culture are seen as worthy of appreciation and

acceptance (Hutter 200: 737-740).

Baha'is also believe that each person has a rational and everlasting soul, and the soul is

the real self of each individual which can be seen in his or her character (McMullen

2000: 57-58). Besides, they argued that human soul needs spiritual nourishment in order

to be fulfilled; and the food of the soul is prayer, scripture, love of God, high moral

values, and service to humanity (McMullen 2000: 57-58). For Baha'is therefore, time on

earth should be devoted to developing the qualities that bring people nearer to God, and

they believe in the eternal life of the soul rather than reincarnation; and Heaven and Hell

are taught· to be spiritual states of nearness or distance from God that describe

relationships in this world and the next, and not physical places of reward and

punishment achieved after death (McMullen 2000: 57-58).

Baha'is further understand that they cannot fully know God as God is infinite and the

human mind is finite (Hartz 2009: 13 and Hatcher 2005: 1-38). Though inaccessible

directly, in Baha'is view, God is nevertheless seen as conscious of creation, with a will

and purpose that is expressed through messengers termed Manifestations of God (Hartz

2009: 13 and Hatcher 2005: 1-38): Hence, they believe that throughout history God has

24
 sent divine messengers; and these divine messengers are parts of God's plan for

humanity, to teach people about God, and to move the human being toward greater

spiritual, moral, and intellectual truth (Hartz 2009: 13 and Hatcher 2005: 1-38).

Accordingly, in line with Baha'i teachings, the divine messengers are Moses of Judaism,

Krishna of Hinduism, Zarathustra of Zoroastrianism, Gautama Buddha of Buddhism,

Jesus of Christianity, the prophet Muhammad of Islam; and the most recent messengers

are the Bab and Baha'u'llah (Hartz 2009: 14-16). Therefore, Baha'is see Baha'u'llah as

the divine messenger for the modern age; and they also understand that in time God will

send yet more messengers to guide humanity (Hartz 2009: 14-16). Concurrently, Baha'is

view that all the leaders and founders of the great religions are equally messengers of the

one God, each of the divine messengers brought truth and understanding that was right

for a particular place and time in the world, and the moral and spiritual values they
I
I taught helped civilization to advance (Hartz 2009: 14-16). In Baha'i, religion is thus

understood as orderly, unified, and progressive from age to age (Hartz 2009: 14-16).

I
I
I
Moreover, consistent with Baha'i teachings, humanity is understood to be in a process of

collective evolution, and the need of the present time is for the gradual establishment of
t
II peace, justice and unity on a global scale (Smith 2008: 107-9 and Hartz 2009: 14-16).
\

Referring Baha'u'llah's teachings, Baha'is also argued that now is the time for

worldwide unity, and people must learn to get along with one another and must begin to

think globally; because, the world is one country and mankind are its citizens (Hartz

2009: 14-16).

25
Shoghi Effendi wrote the following summary of what he considered to be the

distinguishing principles of Baha'u'llah 's teachings:

The independent search after truth, unfettered by superstition or tradition; the oneness of the
entire hu~~n race, the pivotal principle and fundamental doctrine of the Faith; the basic unity
of all relIgions; the condemnation of all forms of prejudice, whether religious, racial, class or
national; the harmony which must exist between religion and science; the equality of men and
women, the two wings on which the bird of human kind is able to soar; the introduction of
compulsory education; the adoption of a universal auxiliary language; the abolition of the
extremes of wealth and poverty; the institution of a world tribunal for the adjudication of
disputes between nations; the exaltation of work, performed in the spirit of service, to the rank
of worship; the glorification of justice as the ruling principle in human society, and of religion
as a bulwark for the protection of all peoples and nations; and the establishment of a
permanent and universal peace as the supreme goal of all mankind-these stand out as the
essential elements [which Baha'u'llah proclaimed] (Effendi 1944: 281-282),

2.3 COVENANTS

The Baha'i faith refers to two separate binding agreements between God and man: A

Greater Covenant which is made between every messenger from God and his followers

concerning the next dispensation, and a Lesser Covenant that concerns successorship of

authority within the religion after the messenger dies (Smith 2008: 173). Baha'is

understand that in a thousand or more years another Manifestation will appear, but until

then the words of Baha'u'llah, 'Abdu'l-Baha and the Guardian and the decisions of the

International House of Justice constitute the authorities to which all believers must turn

for guidance (Smith 2008: 173 and Hartz 2009: 16). Hence, no Baha'i may found a

school or sect based on any particular interpretation of the teachings or any supposed

divine revelation; but anyone go against these injunctions is considered a "Covenant-

breaker" and no longer regarded as Baha'i (Smith 2008: 173 and Hartz 2009: 16).

26
 2.4 BAHA'I RELIGIOUS LAW

Baha'i law comprises various obligations such as to recite obligatory prayer every day,

repetition of the Greatest Name ninety-five times a day, holding of a Baha'i fast, paying

to Huququ'llah (the "Right of God"), and to pay a Baha'i fund, to hold a regular

community meeting which occurs on the first day of each month; not to carry the dead

body more than one hour from the place of death to a place of burial, the abolishment of

priests and confession of sins, the prohibition of such things as drinking of alcohols,

taking of drugs except ordered by the doctors, slavery, asceticism, gambling, adultery,

sexual intercourse between unmarried couples, homosexual acts, theft, idleness,

begging, backbiting, murder, and arson; it also emphasizes education for children and

the need to obey governments (Smith 2008: 158-161).

However, as described by the key informants, the observance of personal laws, such as

prayer or fasting, is the sole responsibility of the individual; but some laws may be

enforced to a degree by Baha'i institutions. For instance, in the case of individual

violation of Baha'i standards which disrupt community life, an individual may lose his

or her administrative rights by the national spiritual assembly. Thus, he or she is not

allowed to make financial contribution to the Baha'i fund, and not able to participate in

the administrative affairs of the Baha'i community like the electoral process and

Nineteen Day Feasts.

2.5 CANONICAL TEXTS

Baha'is canonical texts are the writings of the Bab, Baha'u'llah, 'Abdu'l-Baha, Shoghi

Effendi and the Universal House of Justice, and the authenticated talks of' Abdu'l-Baha

27
(Collins 1990: 41-158, Smith 2000: 100-101, Schaefer 2007: 7, and Hartz 2009: 54-63).

The writings of the Bab and Baha'u'llah are considered as divine revelation, the

writings and talks of 'Abdu'l-Baha and the writings of Shoghi Effendi as authoritative

interpretation, and those of the Universal House of Justice as authoritative legislation

and elucidation (Collins 1990: 41-158, Smith 2000: 100-101, Schaefer 2007: 7, and

Hartz 2009: 54-63).

To mention some of Baha'u'llah's most important writings include the Kitab-i-Aqdas,

literally the Most Holy Book, which is His book of laws, the Kitab-i-fqan, literally the

Book of Certitude, which became the foundation of much of Baha'i belief, the Hidden

Words, the Seven Valleys and the Four Valleys which are mystical treatises; and there is

also a series of compilation volumes of smaller works the most significant of which is

the Gleanings from the Writings of Baha'u 'Uah (Hartz 2009: 54-63 and Hatcher and

Martin 1998: 46-137).

Figure 3. The inside part of The National Baha'i Center of Addis Ababa Library,
together with some selected writings (Photographed by the researcher, March 2016)

28
Again, some of 'Abdu'l-Baha's writings include, The Secret of Divine Civilization, The

Tablet to Auguste-Henri Forel, and Some Answered Questions (Collins 1990: 41-158

and Hartz 2009: 63). Additionally, notes taken of a number of his talks were published

in various volumes like Paris Talks, 'Abdu'l-Baha in London, and The Promulgation of

Universal Peace during his journey to the West (Collins 1990: 41-158).

On the other hand, much of the early works of the religion were in the form of letters to

individuals or communities, and these are termed Tablets (Schaefer 2007: 7). Moreover,

a special category of works consist of the prayers of the central figures were often

included in original letters and have been collected into various prayer books (Smith

1999: 274-275).

Furthermore, according to Baha'i International Community, the Ruhi workbook, a series

of books designed by the Ruhi Institute in Colombia are the core texts used by Baha'i

communities around the world. Today, the Universal House of Justice uses letters as a

primary method of communication (Hartz 2009: 54-63).

Next, figure 4 shows a letter sent by The Universal House of Justice to Baha'is all over

the world dated December 29, 2016 which is translated to Amharic and given to the

researcher by a key informant.

29
 '1{~c;:(!f(;t~',f;;':;. .. / : :
.".\Ooo:,..?"t,"'?'fK"';:.c...::'».r.:;o;,.,.·~~" 'V'.I'.WIIT.;..J·.....,...T'I'"
.. . .. ·tJt..-:I»·:~~;~··'''..1-4 •.f.l"'w... ...-.e. ..... ~-\ 'I'" .... t'/" .,.. ..... r",,;'
IW.~~~:>~.t~il.;,..J'_ttt,:.• ~ ___,... '..~,,: ~Ul,.l' ,.:~; ~... ~t'·
';'''''''''':'1 i;.. 'I.'C"<; ...,.i'\.;.,.v+ n-Jv."l$ "..,:1.
..-'1 ....:,n.~~.~.,.".:'" w\f'

,1~'7':~~~":'<> ;.."'" : : .,.,IIf")

.:'... .' ,
."\I~;iI'.ri:.""rt....;r;:j.,;.....;. ...........\"'1 ....." ... ~..... I1 .. "'I .. M ......, (\>1"' C1'+.,..'\$. .r"'PC
. ,,,,,';7"';' ;,:.....f.~..~~-l. ,.~ ~"""'.f;"'''''':·I,...""q· - • .; .
,.,..,.,...,...".'1 ....;.\ .)..).... ,..... . . 0 ·...".~··IV~ ....,.,. . ....:. ....

.... ..,:.,,t.,,..... «UP'ltJ">- ~~ • ..r. .. \..."......~ "' ..... U'.."..

.... CJ"' ..:......·...... ~ n....... ...,.<~'~'~."'r~ .,..,.f,:n .~...,~ ,....\~,J.,.'\-n ~ .
.~'I<'\i!""q. M'-tN~.· _'11 fi..&.~·.,.",~.,. .......f' ~
. ""~~~... '):..:......-.:.• >.. ..'U',y..; ..... -r:..~,. Aof· I\.'~ .'J\.lJ"'"):
.T~~.,.·"" ............ ~~.., ~~.','..'\*",,".H' =t-nC\.l'!" 1\.,,,., '1'-\" ..... ..,-(~f" ;...;...,., ...
. il.;"'~, ~~··,..lt: ,l'.HYY\ ~,.~."L7 __,', ,(P,',J;,.-;' "••';1'
. ~ •.,."!':""lf'y.)M.,.,...,..,_~~..,.«I."" .... ., ,,,\"';t-.
,.,,~"' ....'. . .:".....Vt..e,::'1\'."'~~~ i")~\~"\JI''l"_- ... ",\~ ,.i... JI... ..~.t-
.'7'I'-~":"'$ ~:.."';'.;.r",,_ .,.f~...... ..,-.n.~.... lt".J'
.f',l'C,'·''-''· ~4-:t:'~",.l r.,j,'!"f- CW.~ -t-r. .,..-,. ... .:,;1'1':.>,)'(. 'f'~:
.............-y;: 'I"~,,:',:f..., ~£....,..t;~t: .... ~~ " ....... '" ...,.,., h .... t...:..
, ,~,t~~~~~~,~~h,,. *:,.~.~ ,n--Tn ~..... ..;......-,
~~..,. ::t:.", ....,.. f_~'C'·l-..... , , , _ ~ ......\). "!'):1.,
~,;f-f1\~;ht:. '~~.... ,~,)
,',' -<, ~"'" - •
"·.,..."h,.""" H . ",.
,-' •
• , ; ' .'
'.
-'.,~
~
:

~~~r-.t..~ ~;-.y.. ':"1" ~",f;N~' },)~,\ ~-.,;;.

........ ~ ... ~ ' . .·~:,.......,f-.,r.(1.:l ... . In./:: ....". 'A#":;
·":"I'\,.,:f .... "~~~ ~?JI. It~' 1'1"'f"~Mffi. 'I.>el- h',e~ ,..;;~
. irbl-: _l· ...
.rn....,~., ·'l.r. 1l'"'I.'V\+~
.. :• ..,... .;\r:,........,.,.... ;,.~ t· .,.~I .... ~;, .......... :)-'} I"! ....
...."..-J'';:tH:::~
r.""'Im""J~"'''1·f....,..,,,:t::<.~t1.'''' . ",~'rif;~:"';' :'-j.';'~~. ,,--W<1o..r,-: ,,~';'t:""",,;

Figure 4. A letter sent by The Universal House of Justice (Photographed by the

researcher, May 2016).

2.6 BAHA'I RELIGIOUS CALENDAR

Baha'i calendar is based upon the calendar established by the Bab (Hutter 2005: 737-

740, Hartz 2009: 60-67 and Smith 2000: 98-100). The year consists of nineteen months,

each having nineteen days; and each of the nineteen months is given a name which is an
Co-

attribute of God (Smith 2008: 188-190). The remaining four intercalary days (five in a

leap year), called Ayyam-i-Ha (Hartz 2009: 60-67). The Baha'i New Year called Naw

Ruz; and the Baha'i day begins at sunset (Hutter 2005: 737-740).

30
In addition, the Baha'i week is consists of seven days, and it starts on Saturday and ends

on Friday; and each day of the week named after an attribute of God, for instance, Glory

is Saturday, Beauty is Sunday, Perfection is Monday, Grace is Tuesday, Justice is

Wednesday, Majesty is Thursday and Independence is Friday. Baha'i writings indicate

that Friday is to be kept as a day of rest but currently it does not observed in all countries

(Smith 2008: 188-190).

2.7 HOLY DAYS

Baha'is celebrate 11 holy days throughout the year (Smith 2000: 182-183 and Hartz

2009: 100-101). The Festival of Ridvan, a twelve day festival that commemorates

Baha'u'llah's announcement of prophethood, is the most holy Baha'i festival (morc

discussion on Baha'i holy days will be presented in chapter three).

2.8 FASTING

During the period of fasting, Baha'is in good health between the ages of 15 and 70

abstain from eating and drinking; though exemptions are available for people who are

travelling, ill, pregnant, nursing, menstruating, or engaged in heavy labour. Shoghi

Effendi also exhorts:

The fasting period, which lasts nineteen days starting as ~ rule from the second o.f March
every year and ending on the twentieth of the same month, In~olves comple~e abstentIOn from
food and drink from sunrise till sunset. It is essentially a period of meditatIOn and prayer, of
spiritual recuperation, during which the believer must strive !~ make the nec~ssa,?,
' tmentS
readJUS ' hi's I'nner Il'fie and to refresh and reinvigorate the spmtual
ill, , , •
forces
h latentFIn'hiS
soul. Its significance and purpose are, therefore, fundamentally spmtu~l In c arac~er, astmg
is symbolic, and a reminder of abstinence from selfish and carnal deSIres (Effendi 1973: 28-
29),

31
2.9 HUQUQU'LLAH AND THE BAHA'I FUND

According to Payman Aflatoon (1996), Huququ'llah comprises two words "Huquq" and

"Allah". These words are Arabic and mean Right of God, Huquq is Right and Allah,

means God (Smith 2000: 189-190).

The principles underlying the Law of Huququ'llah are: 19% of what one owns belongs

.to God and can be disposed of only by the Universal House of Justice (Smith 2008: 164

and Hatcher and Martin 1998: 198). But, one's needful expenses, residence, and

household and professional equipment are exempt from I-Iuququ'lIah; and determination

of what is needful is left to the conscience of the individual (Smith 2008: 164 and Smith

2000: 189-190).

Hence, when one's wealth, excluding the exempt items, reaches to the value of 19

mithqals (Nineteen mithqals therefore equal 69.191667 grammes) of gold (about

$1,200.00) or more, then it becomes subject to Huququ'llah (Smith 2008: 164, Smith

2000: 189-190, Agarwal 2010: 103 and Stockman 2012: 186-189). Consequently, from

one's annual income, all expenses during the year are deductible, and on what is left

19% is payable (Smith 2008: 164, Smith 2000: 189-190, Agarwal 2010: 103 and

Stockman 2012: 186-189).

On the other hand, the Baha'i fund, in which donations are never solicited, and

contributions are not accepted from Non-Baha'i source is a sole supply for Baha'i

community different activities (Smith 2000: 167-168).

32
2.10 RELIGIOUS SYMBOLS

A five-pointed star is the symbol of the Baha'i faith, and number nine is significant to

Baha'is since Baha'u'llah received His revelation nine years after the Bab received his,

as the highest single-digit number, nine symbolize completeness and unity. Thus, Baha'i

houses of worship are nine-sided and in recognition of that completeness, a nine pointed

star appear frequently on Baha'is' book covers, paintings and others (Smith 2000: 167-

168, Effendi 1974: 167-168 and Effendi 1973: 51-52).

Figure 5. Nine-pointed star (Courtesy, Hartz: 2009).

The ringstone symbol which is designed by 'Abdu'I-Baha is another symbol may found

on Baha'is' rings, necklaces,book covers, and paintings (Smith 2000: 167-168).

Figure 6. The ringstone symbol (Courtesy, 'Abd u'I -Baha'. 1983).

33
The lower line is said to represent humanity and the world of creation, the upper line

symbolize the world of God, and the middle line represents the special station of

Manifestation of God and the world of revelation (Smith 2000: 167-168). Likewise, the

vertical line is the Primal Will or Holy Spirit proceeding from God through the

Manifestations to humanity; and the two stars represent Baha'u'llah and the Bab (Smith

2000: 167-168).

Additionally, the "Greatest Name" symbol is often seen especially in Baha'is home and

high up on a wall, is addressing God as "Ya BaM'u'I-Abha", The Glory of the Most

Glorious (Smith 2000: 24-29). Similarly, as observed by the researcher, it is usual to see

'Abdu'l-Baha's photograph in Baha'is house.

Figure 7. The "Greatest Name" (Courtesy, Hartz: 2009).

2.11 ORGANIZATION
Baha'is have no priests; conversely, at local, regional, and national levels, Baha'is who

are 21 years or older, elect members to nine-person spiritual assemblies every year,

which run the affairs of the religion (Smith 2000: 24-29).

..
Then, the elected Local Spmtual Assembl'd
y gUl es the growth and development of the
· f the Nineteen Day Feasts and Holy
Baha'i community, coordinates the ceIebratIon 0

34
days, oversees the education of children and other educational activities, collaborates

with other community groups for the betterment of the spiritual and material well-being

of the larger community and serves as liaison with the National Spiritual Assembly

(Smith 2000: 24-29).

In the country level, delegates who are elected at unit conventions elect the National

Spiritual Assembly (Smith 2000: 24-29). The boundaries of unit conventions are

adjusted as required ensuring even distribution of delegates according to Baha'i

population (Smith 2000: 24-29). The National Spiritual Assembly is responsible for

promoting the faith; stimulating and coordinating activities of local assemblies; and

communicating with the Baha'i World Centre in Haifa, Israel (Hartz 2009: 104-106).

Finally, The National Spiritual Assemblies elect the Universal House of Justice, and the

Universal House of Justice and its nine members are elected every five years (Hartz

2009: 104-106). As Shoghi Effendi (1974) discussed, any male Baha'i, 21 years or

older, is eligible to be elected to the Universal House of Justice, but all other positions

are open to male and female Baha'is; and there are also appointed individuals working at

various levels locally and internationally.

2.12 HOUSES OF WORSHIP

Baha'i houses of worship are called Mashriqu'l-Adhkar, or "Dawning Place of the

Praises of God" (Smith 2008: 194). In time Baha'is imagine that the Mashriqu'I-Adhkar

will be the centers of community with administrative centers, schools, colleges, clinics,

homes for the elderly, and other community services (Smith 2008: 194).

35
Worldwide, there are Baha'i worship houses such as in Wilmette of USA; New Delhi,

India; Kampala, Uganda; Sydney, Australia; Frankfurt, Gennany; Panama City, Panama;

and Apia, Samoa (Hartz 2009: 100-101). Until times as national and local houses of

worship are established, however, Baha'is also gather in Baha'i centers or each other's

homes for devotional meetings and other activities (Hartz 2009: 100-101).

,
FIgure ,
8, NatIOnal Baha "1 Center 0 f Add'IS Ababa (Photographed by the researcher,

March 2016),

36
2.13 PILGRIMAGE

In Baha'i pilgrimage, Baha'is visit the Shrine of Baha'u'llah at Bahji, Israel (Vickers

and Vickers 2012: 29). For Baha'is this Shrine is the holiest place on earth (Vickers and

Vickers 2012: 29). In the city of Haifa also in Israel, the Shrine of the Bab in which the

Bab is buried below the floor of the central room, and Baha'u'llah's son' Abdu'l-Baha is

buried in the next room are another areas of Baha'i pilgrimage (Vickers and Vickers

2012: 29).

2.14 BAHA'I IN ETHIOPIA

In November 1934, the first Baha'i Local Spiritual Assembly of the country was formed

in Addis Ababa (Hassa112000). According to the research notes by Graham Hassall:

There were ten Baha'is' in Addis Ababa when the first Local Spiritual Assembly was elected on 8
November 1934. Its members were Atto Sium Gabril, Atto Haila Gabril, Habib Boutros, Sabri
Elias-sec, Edouard Goubran, El-Saad Said, El-Saad Mansour, Abdu'llahi Ahmed, and Aurahil
Egsabaihir .. A cable announcing formation of the Asesmbly was sent to Shoghi Effendi, who
replied "rejoiced, praying, love, gratitude". Mr Sabri Effendi Elias was from Alexandria in Egypt.
He printed one thousand pamphlets in amerigna, and translated Baha'u'llah and the New Era. The
same work was later printed in Abyssinian. A circular letter of21 August 1935 informed Local
Spiritual Assembly that spiritual meetings had been suspended due to the "present condition of
Ethiopia". Elias was forced to leave Ethiopia by socio-political events in 1935, but he and Mrs
Elias returned to Addis Ababa in January 1944. A gathering was held in Addis Abba in July 1950
to commemorate the centenary anniversary of the martyrdom of the Bab. Mr Gila Bahta was
secretary of Addis Ababa Local Spiritual Assembly in 1952. Other members of the Local Spiritual
Assembly were Mrs Gila, Dr V. Kies, Mr Sabri Elias, Mrs Sabri, Mr Alfred Shafi, Mr Birch,
Sayed Mansour, and David A. Talbot. The Baha'i Community of Abyssinia, now called Ethiopia,
was nominated as a consolidation Territory in Africa under the responsibility of the National
Spiritual Assembly of Egypt and Sudan National Spiritual Assembly during t~e Crusade..It
subsequently became part of the Regional Spiritual Assembly of North-East AfrIca, formed In
1956. Holy Days and Baha'i Marriage certificates were recognized in Addis Ababa, and the Local
Spiritual Assembly obtained legal incorporation in 1955-56. By 1963 th~re was one Local
Spiritual Assembly in the country, in Addis Ababa, and sev~n gro~~s (In Adua, Alamay~,
Debrezeit, Dessie, Dire-Dawa, Gondar & Jimma). There ~ere, In addItIOn, twelve members In
other areas (Adigrat, Ambo, Awassa, Bedele, Endeselasle, Gorsum, Harar, Hosana, Kalafo,
Nazareth, Wollisso, Wonji) (Hassa112000).

37
 ·.. '. ~

. ' .. ,

,.

In line with· the ,Baha'i National Spiritual Assembly of Ethiopia, at present, in Addis

Ababa, Awassa, Nazareth, Mekele, Zway, and Shashemenie and in few areas of the

SouthemNations, ;Nationalities, and People's Region growing Baha'i communities are

...........
exist
.....
", ..... ',' !
" ..

Figure 9 (Photographed by the researcher, March 2016),

38
 CHAPTER THREE

FAMILY LIFE

Different congregations of kin have been classified as specific types of family in

anthropological writings (Barnard and Spencer 2002: 340). The conjugal family refers to

a heterosexual pair and their offspring; the extended family refers to at least two related

conjugal families; the stem family includes a couple, their unmarried children and one

married child with spouse and offspring, while other labels have also been devised to

refer to specific types of situation (Barnard and Spencer 2002: 340).

This chapter discusses how Baha'i teachings change into practical action in Baha'is

conjugal family milieu. The discussion presents the voices of the informants with

pseudonyms, the researcher observation as well as the corresponding Baha'i writings.

Nevertheless, since addressing to a broad topic (i.e. family life) in a single chapter is

very difficult, the chapter traces only limited topics as showcases to Baha'is' family life.

3.1 MARRIAGES AS PILLAR OF FAMILY LIFE

The institution of marriage, which has been defined as the union of man and woman

such that the children born from the woman are recognized as legitimate by the parents

has constituted a centre for raising family (Barnard and Spencer 2002: 528). Just to

provide a general insight marriage as a base to raise family and commencing of a family

life (because the study is not intended to carry out ethnography about the marriage

practices), next, few facts about Baha'i marriage and its overall procedures are

discussed.

39
In Baha'i, the believers view marriage as the setting for the spiritual development of

individuals and society, and it assures the advancement and perpetuation of the human

race. According to a key informant Ato Samuel, Baha'i family life is originates from

Baha'i marriages. He further detailed the following:

Baha'u'llah in t~e Kitab-i-Aq~as, exhorts: Enter into wedlock, 0 people, that ye may bring
forth on~ who Will m.ake mentIOn of Me amid My servants. This is My bidding IInto YOII; hold
fast t~ It as. an ~sslstance to your~~/w:s (Ba?a'u'llah 1873: 14). But, the requirements of
Baha 1 marnage mclude that Baha IS mtendmg to marry are asked to obtain a thorough
understanding of the other's character before deciding to marry; and in order to get married
both partners must be at least fifteen years of old, yet, the civil laws of the country has to be
obeyed. Once the partners have chosen each other, their marriage is dependent upon the
consent of all living biological parents whether they are Baha'i or not Therefore, in all cases
of marriage, including remarriage, Baha'is are required to have consent. However, the parents
cannot condemn the marriage because of any kind of prejudice such as class, colour,
background, even religion, since interreligious marriage is permitted in Baha'i. Parents can
comment if they think that the personalities of the couple are not truly fitted to one another
and that they should not hasten into it. When the parents grant consent, however, it should be
in written form with signature on it, and it has to be present to The Local spiritual Assembly
as evidence about consent is agreed upon. Nevertheless, the freedom of the parents in the
exercise of this right is unrestricted and unconditioned and they may refuse their consent, and
they are responsible for their decision to God alone. On the other hand, Baha'is who cannot
marry because of lack of consent of one or more parents could consult with The Local
Spiritual Assembly, to see whether it may suggest a way to change the attitude of any of the
parents involved. Otherwise, the believers should put their trust in Baha'u'lIah, be absolutely
faithful to His commands on the observance of chaste life, and rely upon Him to open the way
and remove the obstacle. Conversely, there are circumstances in which spouses are not
obliged to present the parental consent. For instance, in the case of one or both of the parents
have died· in conditions one or both of the parents are certifiably insane and thus unable to , !

give a le~al decision; when one or both of the parents are incapable ~f. ~eing traced;. in I

circumstances one or both of the parents have officially renounced responslblhty for the chIld,
and in the case of one or both ofthe parents have seriously abused the child.

Once the parents' approval has been given, as indicated by the informants, then, at a

time when the Baha'i marriage ceremony into progress, The Local Spiritual Assembly in

whose jurisdiction the marriage is to take place oversees the marriage. In doing so, The

Local Spiritual Assembly requires proof of the consents of all parents, and approves two

witnesses but they do not need to be Baha'is. Finally, it authorizes the marriage and

certificates are signed.

40
In connection with Baha'i marriage ceremony again most of the infonnants told that

there is no prescribed marriage ceremony and the Baha'i marrl'age ceremony IS

' sImp
, Ie,

and not necessitates festivities except the recitation of a verse by the two parties, which

take places in front of The Local Spiritual Assembly: "We will all, verily, abide by the

will of God", and everything else is left to the couple's choice and can reflect the culture

of the participants, Thus, if the married couples are interested to organize refreshments,

lunch and/or dinner parties, there is no condemnation, Moreover, when one of the

marriage partner is Non-Baha'i, together with the previously said Baha'i marriage

ceremony, normally marriage ceremonies are perfonned in both religions and the

couples are free if they wish to organize festivities like wedding parties; and they can
I
I

follow the traditional marriage procedures such as if the bridegroom is a Baha'i and his I I
I

marriage partner is Non-Baha'i, the groom can send elders to the bride parents so as to

negotiate and ask permission to marry their daughter, and after having consent, both the

bridegroom and the bride families may talk about fixing of the wedding date, they can

discuss additional wedding plans and share responsibilities among themselves, In such a

kind of interreligious marriage, on the wedding day, the Baha'i wedding ceremony

together with additional civil ceremony is carried out on the same calendar day as the

Baha'i ceremony on the condition that the two ceremonies are clearly distinct and not I
, '
I
!
commingled into one combined ceremony, Then a lunch, and/or a dinner, and a picnic

will continue; and following a wedding day, "Melese", which is a dinner party typically

take place in the bride parents' house few days after the day of wedding, and "Qelqel", a
'
dmner , mtends
party whIch , ' duce the bride and groom families and
to formally mtro
'
re Iatives, ,
also, it aIms to conso I'd
I ate the relationship between themselves and

41
customarily it goes on at the groom parents' residence , or the bn'd e an d groom house

next to a Melese party will proceed if arranged accordingly,

Furthermore, when a Baha'i is marrying a Non-Baha'i and the religious wedding

ceremony of the Non-Baha'i partner is to be held in addition to the Baha'i ceremony, as

I
indicated by the informants both ceremonies may, if requested, be held in the place of ,!t,I
worship of the other religion provided that equal respect is accorded to both ceremonies
il
"

and the Baha'i ceremony should not be regarded as a mere formal adjunct to the

ceremony of the other religion; and only when a Non-Baha'i partner is concerned that a

Baha'i may participate in the religious ceremony of the Non-Baha'i partner,

Additionally, if the parents of a Baha'i couple are, for example, Christians, and they

wish to pray for the marriage, there is no objection for the couple to attend church with
,I
parents, parents' friends and relations, but, such attendance should not involve any form I
I
of marriage ceremony or simulated marriage ceremony; since if circumstances called for
I
to pray in other religions worshiping places is not prohibited in Baha'i as 'Abdu'l-Baha

exhorts "all must abandon prejudices and must even go to each other's churches and

mosques, for, in all of these worshipping places, the Name of God is mentioned"

(Esslemont 2006: 76).

, I

I'
Moreover, consistent with a key informant Ato Samuel, as long as both the Baha'i

and the other religious ceremony are performed on the same calendar day, it does

not matter which ceremony takes place first, or which one is to be legally

• • C B h ,. t be present at other religious .

regIstered, and there is no condemnatIOn lor a a IS 0
• C • 't' suaIly connected with these
marriage ceremonies or to take part III lestIvl les u

events. Yet, he underlined:

42
 I
I

B.aha'is co~ld not ,?e mar:ied by t~e religious .c~remony of another religion. If the couple
disobey this Baha I law, It results In grave spiritual consequences for instance the Baha'i
communit~ and institutions do not regard the couple as married, and it bring about losing of
rights, which can exclude the person from activities like voting in elections, serving on
administrative bodies, attending the Nineteen Day Feast, and giving to the Baha'i Fund.
Consequently, the individuals would have to discuss with The Spiritual Assemblies at the
local and national level about remedying this spiritually painful situation, and if the Assembly
is satisfied that such a couple is repentant, the taken off rights may be restored on condition
that they have the Baha'i ceremony. Again for your information, in Baha'i, a couple who are
physically incapable of having children may, of course, marry, since the breeding of children
is not the only purpose of marriage, Nevertheless, it would be contrary to Baha'i teachings for
a couple to decide voluntarily never to have any children. Furthermore, Baha'i discourages,
homosexuality, polygamous, sexual relationship outside marriage as well as divorce. Divorce
only is contemplated if the couple develops a real dislike for one another, and after the lapse
of one full year which is termed the year of patience. It is a procedure that undertake by
discontented Baha'i married couples in a way patiently waiting one complete year that intends
to reestablish unity between them. However, Baha'is cannot be regarded as divorced unless
they have obtained a Baha'i divorce after the completion of a year of patience. But, after they
go through a Baha'i divorce accordingly, Baha'is are free to remarriage with another person.
Besides, we Baha'is believe sexuality is a normal part of married life and is intended to
enhance the relationship. In general, even if marriage by itself is not obligatory in Baha'i, our
faith raises it to the status of a divine institution and refers it as the foundation a family, and
Baha'i also perceives family is bedrock to human society.

3.2 PARENTS AND CHILDREN

The Universal House of Justice urges:

... The members of a family all have duties and responsibilities towards one another and to the
family as a whole, and these duties and responsibilities vary from member to member (Letter
from The Universal House of Justice, December 28, 1980).

Hereafter, the study traces parental roles in rearing of children and managing home,

parent-children relationship, and few chIl. dh00 d expenen

. ces . As a showcase to most
.1
Baha'is home routines, a woman key lwormant W0 izero Hana described:
• _.f.'.

. be endowed with the virtues and worthy

Being a Baha'i, for instance, I rear our kids to h " t h s l'.or mothers are the first
. . Because Ba a I eac e 11
characters especially at the very begmmng. , fu tess happiness courteous
. h d t rmine the ture grea n , ,
mentors; and truly it IS the mothers woe e h l'. 'th f their little ones. Besides, I
. d t dings and t e lai 0
ways of learning and Judgment, un ers a n , t d her physical condition have a
. n what she ea s an
believe that mother's: attitude, prayers, eve b d hen the child is born, it is she
., '11' the worn an w
great influence on the child when It IS Stl m . .' h fi t l'.ood designed for it and it is
. h h 'lk which IS t e Irs I'
who has been endowed by God Wit t e ml ' . d rt e 'It in its earliest days. But, be
. h b b to tram an nu ur
intended that she should be With tea Y fined to home, or restricted to
cautious. It does not mean that Baha,.I worn en are always con I

43
 educating children, and these functions are inflexibly filxed and t b h d
. . canno e c ange and
adjusted to SUIt parttcular family situations, nor does not mean that the father docs not also
educate for, pray for and care for his baby If say so how can Bah ,. . I' . h
. , a I IS a re Iglon to t esc
modem time? Or, how can Baha'u'Jlah is a messenger of this age?

According to Woizero Hana, all responsibilities are up for grabs between her and

her husband at home. She also said:

Thanks to the Almighty God! I and my husband earn money for the family. Performing useful
work is not only required but considered a form of worship in Baha'i, and one must never live
on others like a parasitic plant. Besides, Baha'i women advance and fulfill their mission in all
departments of life equal to men. For instance, Baha'i women enjoy equal rights, privileges,
education and opportunities to men, even, there are women who are spiritual assembly leaders
in the Baha'i faith, since neither a man nor a woman is superior to the other in the eyes of
God. Humanity is like a bird with two wings, the one is male, the other is female, and unless
both wings are strong, the bird cannot fly. Going to the rearing of children, when our children
grow up, I and my husband together devotedly tried to form our kids' virtuous characters.
Then, we considered carefully the circumstances under which advice should be given, and
conditions under which our intervention would be interpreted as interference, and success in
the fulfillment of these essential responsibilities will lessen the danger of our children's being
caught up in the destructive behaviour; and in such a way, we provide an advice, aid, and
education to our children. This is also concord with the divine teachings. Baha'i writing also
called for: ... the father also has the responsibility of educating his children, and this
responsibility is so weighty that Baha 'u 'llah has stated that a father who fails to exercise it
forfeits his rights offatherhood. Similarly, although the primary responsibility for supporting
the family financially is placed upon the husband, this does not by any means imply that the
place ofwoman is confined to the home (Light of Guidance, No771).

Another informant who is a father of two children also uttered that one of the

challenges encounter Baha'i couples is to break away from traditional ways of

dividing up the regular duties in the family. He added:

We husbands have to train to pitch in with everything: cooking, child care, Sho~pi~~, an: t~~
like. Certainly this is one of the reasons why 'Abdu'I-Baha sabid that bt'OYS ~n thgelrhsoms eoubY
'. . . . I needs to e prac Ica I m
have the same curnculum and thiS same pnnclp e ' 1 ' ( ee 'Abdu'l
. . .. I e in all faml y services s -
provldmg opportumtles for males and fema es to engag N th I s it is good for me to
Baha: The Promulgation of Universal Peace, 1982:174-175). I on~ eye: cultivated habits
ife
train to manage an entire househ~ld in our hom~ ..Moreo:~~~r ~av~ fun together, planning
such as praying together, deepemng together, dmmg t~g '. cu~ivated in our home, we
together, and consulting together. Because, as !ong as da~~~y ~ysteries in our relationship;
believe that there will be a possibility to be dlscove~e a : one another, apparently, we
correspondingly, by increasing our knowledge an awe 0

44
 increase our knowledge and awe of our Lord Our ho . h .
I use to nurture our children characters in acc~rdance mw~thlSthSUc a dkInd of laboratory. Besides,
I e stan ards ofBaha'u'Uah.

Going to childhood experiences, as detailed by a teenage about what he trained from his

parents as of early childhood, his parents trained him to respect others by showing

courtesy; to enter someone's house only after knocking and/or wI'th th elr
. permISSIOn;
. . to

welcome visitors warmly at the door, converse with others modestly; to answer the

phone politely; to use courtesy words such as "please" and "thank you"; not to interrupt

unnecessarily: when two people are talking each other, when someone is talking on the

phone; when someone is sleeping; when someone is working, or studying. Showing a

Baha'i children's book by A.A Furutan entitled, Baha'i Education/or children: Book 1,

a teenage also described that when he was a kid, his mom told him fascinating stories

especially at a time to going to sleep. Among the stories his mom narrated to him, he

selected one from the book and read.

One of 'Abdu '1- Baha's gardener had a dog. One day, the gardener decided to punish the dog
by keeping it in a room for the whole night without any food, because of something the dog
had done. The next day, at dawn when the gardener was still asleep, 'Abdu '/- Baha came to
his house. The gardener woke up suddenly and bowed down respectively in front of 'Abdu '/-
Baha. 'Abdu'l- Baha asked him why he had punished the dog and had not given it food.
"Don't you know that it is a sin to hurt the animals and we should never harm them? Hurry
up and free the animal. " The gardener immediately opened the door of the room where the
dog was imprisoned and freed it. The dog came out and lay at 'Abdu '/- Baha 's feet. 'Abdu '/-
Baha asked the gardener what he had in the house to give it to the dog. The gardener said he
had nothing except a few sugar cubes. 'Abdu'l- Baha asked for some and ~ave then; to t~e
dog. The dog was so hungry that it swallowed the sugar cubes and rubbed Itself on Abdu /-
Baha 's feet. 'Abdu'l- Baha told the gardener to prepare some food for the poor dog and to
never punish it in that way again (Furutan 2004: 45).

In Baha'i Education, 'Abdu'l-Baha also urges when the children are ready for bed "let

the mother read holy writings or sing them the odes of the Blessed Beauty, so that from
. earliest years they will be educated by these verses 0 f gUl'dance" ('Abdu'l-Baha
their

1987: 39-40).

45
On the other hand, to childhood experiences, especially, for those children who brought

up in interreligious marriage, another youth informant recounted the most common

children experiences as follows:

Si~ce interreligi?us marriag~ is pe:missible in Baha'i, one can encounter interesting

chIld?ood e~penences especIally. WIth those. ~hildren who grown up in interreligious
ma?,~a~e. ChIldren who grown ~p ill su~h conditIOns, usually practice both parents religious
actlVlties up to that age of maturIty, for illstance, they may apply baptism and christening if a
Non-Baha'i Christian parent wishes so, they may go to churches, mosques and the like they
ma~ ~~rticipate in Non-Baha'i r~ligio~s acti~i:ies, they ~ay attend to Non-Baha'i redgious
festiVIties and others. I, as a frUit of illterrehgIOus marrIage, also experienced some similar
stories.

In relation to occurrences as disclosed above Light a/Guidance says:

In deciding whether or not to participate in such traditional activities, the Baha'is must guard
against two extremes. The one is to disassociate themselves needlessly from harmless cultural
observances and thus alienate themselves from their Non-Baha'i families and friends; the
other is to continue the practice of abrogated observances of previous dispensations and thus
undermine the independence of the Baha'i Faith and create undesirable distinctions between
themselves and their fellow-Baha'is .... (Light of Guidance, No 464-465).

Then, especially with regard to baptism, the aforementioned Baha'i writing advices that

the Baha'i parent may attend the ceremony with the understanding that he/she will not

undertake any commitment or vow which is contrary to the principles of the faith (Light

of Guidance, No 464-465).

Concerning to families with Baha'is and Non-Baha'is spouses, another woman

informant told that marriage is a birth of new union with a contract between two

. produces a famIly
persons, and It . wh'ICh Imp
' I'Ies some rec iprocal rights and obligations

between the spouses and between· parents and their offspring; these also needs wise
, b f f; 'ly especially in interreligious
conSIderation to uphold unity among the mem ers 0 a amI

marriage. She added:

. . h' re uires to respect spouses' one
Particularly in interreligious mamag~, the relatIO~; IPh . q wn faith through independent
another religious beliefs and leave chIldren to. dec I ef; t ~r °consequentIy, criticism one to
investigation of truth. Otherwise, chaos occurs ill the a~1 y. d mns it In such a condition,
. .
the other spouses' rehgIOus . f:s grows, th ough Baha I con e
belIe .

46
 mainly children who are under the age of fifteen face diffilcult' b h ' ,
' I dd fu les a out w at religion to be
followed, ThIS a so a s el to the prevailing unhealthy relat' h' b
" h IOns Ip etween spouses In
Baha'I, chIldren w 0 are below fifteen are under the guidance f th ' ,'
0 elr parents and believed
that they are not mature enough to declare their faith Yet if the co fl' t '
, ~ 'I' ' , n IC contmues and unable
to resolve usmg , , the tie between married couples decrease day aft er day
' lami y consultatIOn,
and the marnage endangers with dIvorce, Therefore, once entered to wedlock art' I I '
, , "t d ,p ICU ar y m
inteITeIIgIOUS marrIage, 1 nee s to respect spouses' one another religious bel' l". I B h "
~ 'I' h' h b 'I ' , lelS, n a a I,
there are lami Ies w IC are UI t m mterreligious marriage and still cont' d h 'I d
~ 'I' ' h' h h mue appl y an
there are ~aml Ies m w IC t e spouses are separated with divorce basically because of the
aforementIOned reason,

Proceeding to children obedience to their parents, to refer to a youth informant words, he

told about Baha'i children humble obedience to their parents, He added:

In my case, always, I do the maximum obedience towards my parents, However, it does not
include ifmy parents instruct me to commit a sin, This is what Baha'i thought me,

Similar to most other religions adherents' practices, the researcher also witnessed

Baha'i children obedient character not only to their parents, but also towards others at

different occasions, Baha'i writing also exhorts children must show forth the utmost

obedience towards their parents thereby they attain the good-pleasure of the Almighty

God (Light of Guidance, No, 766),

According to another women key informant Woizero Selam, when her child is born, a

"naming day" is organized in their home, in which they invited friends and relatives for

prayers and a celebration, In conformity with this in Tablets of 'Abdu 'l-Baha, 'Abdu'l-

Baha dictates:

When thou wishest to name a babe prepare a meeting therefore; chant the v~rses and
, " f
communes and supphcate and Implore the Thres h0 Id 0 f 0 nenes s and beg the
, attamment 0d
" , d
gUidance for the babe and WIsh confirmated fIrmness an cons tancy', then give the name an
, beverage and sweet-meat. ThIS
enJoy " IS spmtua
.. I bap t'Ism ('Abdu'I-Baha 1909: 149-150),

47
Woizero Selam also uttered:

Up to the age of 5, essentially I nurtured her, Later, she started to attend Bah" h'ld '
classes, Next, at th e age 0,f 12' Bh" a I c I ren s
, ,sl,nce ~ a I children are expected to pass through Baha'i
junior youth programs, she JOIned I~, l!ntil the age of 15, she was under the direction of me
and her dad: At t,h~ age of fifteen, this IS age of maturity for Baha'is, in which children able to
declare their religIOn; then, she declared her faith as Baha'i. Again for your in~o t'
, ' I h h'ld 'I~ rma IOn,
there IS, no specIa cer:~ony w ~n c I ren or any other person declaring the faith as Baha'i,
or, joinIng to the Baha I commumty,

A key informant, Ato Belete, also talked about Baha'i view of education and its parallel

to enlightening children, and how Baha'i parents change it into practice. He said:

Baha'i sees education as mining for jewels that everyone has talents or jewels within them
which need to be found and polished basically through education; and training in arts,
sciences, and crafts regarded as essential. Baha'u'llah also revealed: "". Knowledge is as
wings to man's life, and a ladder for his ascent, Its acquisition is incumbent upon everyone
(see Tablets of Baha'u'llah revealed after the Kitlib-i-Aqdas, 1978: 51-52). Therefore, you do
not fInd a single Baha'i who doesn't send children to school since it is education that makes
new discoveries, and if there were no educator, there would be no such things as comforts,
civilization or humanity, However, in cases, for instance ifI cannot afford to send both a boy
and a girl to school at a time, I send the girl first, because girls grow up to become mothers
and mothers are the first teachers of their children; and children are affected by the training of
their earliest years,

Nevertheless, the researcher did not encounter cases in which opportunities are given

first to girls to learn, This might corresponds to the reason that the absence of incidences

which urges applying to send girls first in the fieldwork site,

3.3 PRAYERS AND MEDITATIONS

A letter written on behalf of ShoghiEffendi to an individual believer of May15, 1944

says:

'd 'ng the spiritual life of the

Prayer and meditation are very important factors In eepe~ th tangible results of
individual, but with them must go also action and example, as t ese are e
the former, Both are essential (Light of Guidance, No, 1483),

48
According to a key informant, Ato Belete, Baha'is are pray daily and the act of prayer is

one of the most important Baha'i laws for individual discipline • He 11~urth er expresscd:

Detailing
, to my
d case,' in order to get closer to God and to Baha'u'llah ' t0 request d'IVlne .
assIstance, an renewIng my personal communion with the Almighty God I d
" 'th th ~ 'I I ' 0 pray every
day In pnvat~, or, WI e laml y at east once a week. Hence, in addition to the prayer
books, sometImes I also use my ?wn words in private prayers; and when I am in prayer, I try
to depart from all the outward thIngs and turn to God, and then I hear the voice of G d .
.
heart smce the h'1!5her spmtua
,. I tmths can be communicated only by means of this 0spiritual
In my

langua~e. Prayer IS the language of the ~pirit which speaks to God with a humble request for
the attrIbutes of God, a statement of praIse, and asks for such as guidance, protection and the
like. As the body needs food every day for it to grow, the soul needs spiritual food every day
so, and this spiritual food is prayer. Look, if a person loves someone, he or she will want to be
with that person and talk to them as much as possible; and the more you get to know a person
the more you love them, and it is the same if someone loves God and he or she will want t~
talk to God through prayer as much as possible.

In general, prayer in the Baha'i Faith consists of two distinct types: obligatory and

devotional (general) prayer. Apparently, both types of prayer are composed of reverent

words, and can be recited or sung.

With regard to obligatory prayers, the informants described that there are three

obligatory prayers in Baha'i: the short, the medium and the long. They also explained,

usually obligatory prayers are performed from morning till noon, from noon to sun set

and, and from sunset till two hours thereafter. Besides, they told that they are applied

movements and gestures to the medium and long prayers, since; they are symbolic and

are used to help concentration while prayer is in progress. Furthermore, the obligatory

prayer is preceded by an ablution, the cleaning of the hands and face and it is recited

facing to the Qiblih, the point of adoration that makes Baha'u'llah's shrine the Qiblih.
. c: c: hing believers are recited "In
Nevertheless, when water is unavaIlable or unsale lor was ,
the Name of God, the Most Pure, the Most Pure" five times in place of ablutions; and in
,. . d he/she kneels and bow forehead
place of every obligatory prayer that a Baha 1 mlSS e ,
M' ht and Majesty of Grace and
to the ground, say "Glorified be God, the Lord 0 f Ig ,
49
Bounty", or only "Glorified be God"; then after the requisite b f .
, num er 0 prostrations,
sits cross-legged and repeat eighteen times "Glorified be God, the Lord of the kingdoms

of earth and heaven." However, nobody else has the right to check up on whether

someone remembering to do any of these things, and they are strictly between the

believer and God.

Here is the holy writing about obligatory prayers:

"With regard to the three daily obligatory prayers: ... The Baha'i worshipper is free to choose
any of these three prayers. The short prayer consists of one verse to be recited once a day at
noon. The medium prayer should be recited three times a day: in the morning, at noon, and in
the evening. It is accompanied by certain physical gestures such as kneeling, raising the
hands, etc. The long prayer which is also accompanied by regulations should be recited once
every twenty-four hours. The adoption of one of these three prayers is a spiritual obligation
imposed upon all the believers (Light of Guidance, No. 1525).

Those who are ill, in danger, and women in menstrual courses are exempted from

obligatory prayer; and Baha'i prayers do not have to be said in a special building as

Baha'u'llah dictates:

"Blessed is the spot, and the house, and the place, and the city, and the heart, and the
mountain and the refuge and the cave, and the valley, and the land, and the sea, and the
island add the meadow ~here mention of God has been made, and His praise glorified" (A
selection of Prayers Revealed by Baha'u'llah, the Bab, and' Abdu'l-Baha 2006: 1).

Again, coming to believers' experience, according to the informants, they prefer to

perform the obligatory prayer when they are alone with free of distractions such as early

in the morning or late at night, and most of the informants usually recite the short prayer
.
among the three daily obligatory prayers smce . b'ne finess,. yet, the long and medium
Its

obligatory prayers are also performed.

50
Here is the short obligatory prayer which is said by a youth ' ~ , ,
mlonnant In EnglIsh and
recorded by the researcher (see also A Selection of Prayers Revealed by Baha'u'lIah, the

Bab, and 'Abdu'l-Baha 2006:7):

I bear witness, 0 my God, that Thou hast created me to know Thee d t h' Th
. h' an 0 wors Ip ee
I testIfy, at t IS moment, to my powerlessness and to Thy ml'ght t d'
. , 0 my poverty an to Thy
wealth. There IS none other God but Thee, the Help in Peril, the Self.Subsisting.

Incidentally, most of the time, the researcher observed that the majority of the

informants try to use English language at least in the middle of our conversation, and

they apply it frequently while talking to another Baha'i believer, In the mean time, the

researcher witnessed that the Baha'i literatures largely are still in English and Persian

languages than in Amharic.

On the other hand, a key informant Sara also told her experience about repeating of the

phrase "Alhih-u-Abha.", which is a form of the Greatest Name, 95 times per day using an

application uploaded to her mobile phone, while facing to the Qiblih and after

performing ablutions. Yet, as said by the infonnant, when it said immediately after the

obligatory prayer, repetition of ablutions is avoided, Once more, she recounted that it is

usual to repeat the phrase Allah-u-Abha among Baha'is by using prayer beads and

counting by their fingers.

As indicated before, in addition to the daily obligatory prayer, nevertheless, group

reading from prayer books is another common feature of Baha'i gatherings including

·
horne devotIOnals; and the researcher observed such k'IIId 0 f prayers at different Baha'i
.
f:alth d'fferent topics one for each
followers' homes. These collective prayers encompass 1
. d h saying a general prayer, one
meetmg such as unity, justice, peace and others; an w en

51

i
does riot face to the Qiblih. Once, in such a prayer session th h "
. ' e researc er also mVlted to
participate in to recite his own religion holy verses.

When a Baha'i died, however, as described

. by the informants ' congregat'lonaI prayer 'IS

conducted in which a believer .'reads

.; ...prayer for the dead aloud and a11th
0 ers present

stand.

Another woman informant discussed her own experiences about family prayer, reciting

the verses of God and meditates upon it, and daily vigilances of action, As she said:

Once a week in the evenings we entertain a family meeting for prayers, to meditate and reflect
up on sacred writings. Family prayer is the source of family unity which is essential for the
smooth functioning of a home. In his Tablets, 'Abdu'l- Baha dictates the following and his
aspiration also the focus to our family: Verily, I pray God to make thy home a center for the
radiation of light and the glowing of His love in the hearts of His people. Know that in every
home where God is praised and prayed to, and His Kingdom proclaimed, that home is a
garden of God and a paradise ofHis happiness ('Abdu'l- Baha 1909:69). On the other hand, I
recite the verses of God those revealed by Baha'u'llah each morning and evening either
silently or out loud, and then I will meditate upon them to understand their sacred meanings.
While I meditate, I believe that I am speaking to God; and in that state of mind, I put certain
questions to God and He will answer to those my questions. Doing so, I will able to
comprehend all the secrets behind my request. Like prayer, reciting the verses of God and
meditation are also foods to soul. In addition, as a separate practice, I do what Baha'is called
deepening in the faith, in which I continually read, meditate on, and study the writings of the
Bab, Baha'u'lIah, Abdul-Baha, Shoghi Effendi and the Universal House of Justice. Moreover,
since Baha'u'llah urges everyone to reflect everyday on their spiritual life, I weigh my actions
every day using a spiritual balance such as love, equity, and justice; and I prepare for a
reckoning. Though it seems difficult to practice every day, with the help God I able to mana~e
it at least for few minutes daily in the mornings. Here is Baha'u'J1ah's utterance for dally
vigilances of action which is taken from The Hidden Words: 0 SON OF BEING! Bring thyself
to account each day ere thou art summoned to a reckoning; for death, unheralded, shall come
upon thee and thou shalt be called to give account for thy deeds (Baha'u'J1ah 1963: 11).

Nevertheless, applying for the above mentioned religious practices; experiences are

varied one to the other believer~, For instance, some explicated that they recite the

verses of God regularly but not to the daily vigilance of actions, and some other
. : ." . d b t ot recite the verses of
explamed that they do daily vigilance of actIOns every ay u n
.
God daily; . . I Ii ne religious activity and
and all are agreed that applymg persIstent y or 0

52
irregularly perfonn to the other one shows the believer hislh kn
er own wea esses to act
upon religious duties and hope to correct it.

3.4 HOLY DAYS OBSERVANCES

Hol7 Days is a matter for cons~ientiou~ obedience by every individual believer. In the case of
bus~nesses and ~ther undertakmgs entlrely under Baha'i control they must also close down
dunn~ the Baha I Holy Days, even though Non-Baha'is may be members of their staffs (Li hi
ofGUldance, No. 1021). ). g

Basically, Baha'is celebrate eleven holydays throughout the year: Baha'is' new year!

Naw Ruz is observed on March 21; Ridvan holy days which are principally

commemorate Baha'u'llah's revelation (Ridvan First Day is celebrated on April 21 at 3

p.m.; Ridvan Ninth Dayan April 29, and Ridvan Twelfth Day on May 2);· Bab's

Declaration is commemorated on May 23 two hours after sunset; The Passing of

Baha'u'llah is observed on May 29 at 3 a.m.; Martyrdom of the Bab is remembered on

July 9 at noon; Birth of the Bab is celebrated on October 20; Birth of Baha'u'llah is

observed on November 12; Day of the Covenant is celebrated on November 26; and

Ascension of 'Abdu'l-Baha is observed on November 28 at 1 a.m. i

j,

According to most of the informants, usually Naw-Ruz, Ridvan, the anniversaries of the

Birth of the Bab and Baha'u'llah, and oithe Bab's declaration which is also the birthday

of 'Abdu'l-Baha are celebrated by festal gatherings at which music, the chanting of

verses and tablets and short addresses suitable to the occasion; and the anniversaries of

the martyrdom of the Bab and the departure of Baha'u'llah and 'Abdu'l-Baha are

ceIebrated WIth .
· appropriate meetmgs and d'lscourses, th e chanting of prayers and
. of 'Abdu'l-Baha,
Tablets. Besides, except for the Day of the Covenant an d AscenSIOn

Baha,.I family members do not go to work, even, with consultation to the school

53
 ministration, children also do not go to schools for the other holy d M
ad ays. orcovcr,
consistent with the informants, as much as possible, known Ethiopian dishes which arc

basically cooked from a sheep, a goat, and/or an ox meat together with chicken are

prepared for Baha'i holy days especially for Naw Ruz. Even, the usual Ethiopian coffee

ceremony coupled with fruits and soft drinks is unavoidable.

On the other hand, during Ridvan holy days, as illustrated below, the researcher

observed that The National Spiritual Assembly members election and consultation on

Ridvan message sent by The Universal House of Justice which are taken place at the

National Baha'i Center in Addis Ababa. On that time, prayers are said, and then election

with secret ballot box is carried out, consultation followed. Besides, the attendants

served variety of dishes at lunch and snacks in tea breaks, which also organized in the

Centre,

, IS'
Figure 10 illustrates while Baha'is electing new NatlOna pm'tual Assembly members
, , message sent by The Universal House of
(left), and discussion is in progress on Ridvan

Justice (right), (Photographed by the researcher, Apri12016)

54
Apart from the 11 holy days, however, between February 26 t M h "
o arc 1 which IS tcnncd
as Ayyam-i-Ha, Baha'i family members spend th'
elr time devoted to hospitality to
friends, the giving of presents, and ministering to the
. poor and' k H .
SIC. ere IS a verse from

one of the Ayyam-i-Ha song (see also Compilation o/Baha'i Songs 2005: 9).

Ayyam-i-Ha is gift of God

A time for young and old

A time for joy, a time for fun

A time for each and everyone.

Ring out, sing out

The glad, glad cheer

Join in, be happy

Ayyam-i-Ha is here.

Immediately after Ayyam-i-Ha, the month of the fast continues, and every year from

March 2-20, Baha'i fast is observed by Baha'i families. As said by the infonnants, they

observe it not only abstaining from food and drink to sunrise to sunset (i.e. from about 6

a.m. to 6 p.m.), but also abstaining from sexual intercourse, and they use it as means to

devotedly contemplate their spiritual weakness and to correct it. However, the fast is not

applied by children below fifteen, travelers who engage in long journeys, believers who

are too old or sick, women who have babies at the breast and women who are in

menstrual courses. As the researcher observed, Baha'is break the fast by saying the

prayer for fasting, eating liquid foods first and followed by potluck dinner.

55
Moreover, Baha'is' families come together at the neighborhoods centre to celebrate the

"Nineteen Day Feast" which occurs

' on the first day of every Baha,.I mont.
h Th e

researcher has got two opportunities to observe the Nineteen Day Feasts. The Feast

comprises three parts: spiritual, administrative and social. Hence, the feast begins with

spiritual part consists' of prayers, in which the community members including children

read prayers from Baha'i prayer books, also hymns incorporated in this portion. Usually

the host of the feasts selects prayer and readings from the writings to be read. In the I, :I
I '
I I
I
administrative part, Baha'isshare news, discuss about the Baha'i fund, make plans, and

if any names of new believers will be read. Then, the consultation follows. Finally, the

social part of the feast begins. In this portion, the researcher saw that everybody talks

together, joking one another, and serves the foods collectively.

The researcher also noted that when times in which the first day of Baha'i month falls on

week days, in consultation with the Local Spiritual Assembly, the community able to

postpone the feast observance date to Saturday or Sunday due to suitability that

everybody to attend the feast.

Next, figure 11 demonstrates a table which is shown by a key informant to the

researcher that uses to refer to the Nineteen Day Feast observance dates with the

Amharic keys.

56
 Ii
I:,
I
I

.-::::~:::===-----

Figure 11. A table which is shown by a key informant to the researcher that uses to refer

to the Nineteen Day Feast observance dates (Photographed by the researcher, May

2016).

57
 3.5 FAMILY CONSULTATION

No welfare and no well-being can be attained h

Guidance, No. 577). except t rough consultation" (Light of

,i
I

A key informant,. ~to Belete explained that like in other walks of life, family
t

consultation is a remedy for domestic conflict. He also disclosed that in his family, they

exercise consultation after prayers together in the morning, during the dinner hour and at

times when the need arises with open discussion, moderation and balance. In parallel

. with the Baha'i teachings, he further expressed:

:i
Consultation is the lamp of guidance which leads the way to a better understanding. Of
course, not every issue is subject to family consultation. Because, some decisions, such as
major budgetary considerations, are the exclusive prerogative of the parents. Apparently, the
success of a family consultation will be influenced by the prayerful attitude with which it is
approached, the mutual respect among the husband, wife, and children, their earnest desire to
devise a solution which will preserve unity and harmony among the family, and their
willingness to make compromises and adjustments within the context of equality. Again, two
spiritual conditions are prerequisite for consultation: absolute love and harmony amongst
members, and turning to God to ask for aid. Later when deciding, moderation is called for,
and majority opinion prevails; and if this does not happen, further discussion entails.
Similarly, key to the entire process of consultation is the spiritual capacity of detachment, in
which once an idea is expressed, it belongs to the group; thus, once a decision is reached, it is
no longer simply a decision of the majority but of the whole group, and criticism is
discouraged as well as everyone is obliged to help execute the collective decision.

Apart from family consultation, the researcher had chances to observe Baha'is applying

for consultations especially during Ridvan Holyday discussing on the message sent by

The Universal House of Justice, in Ninete~n Day Feasts and at devotional meetings.

However, few informants articulated that they are still imperfect to. apply Baha'i
. as the teachings dictate necessanly
consultatIOn ' . ' t0 the spiritual capacity of
possessmg

detachment, moderation and balance.

58

['

~:
II
,

i
3.6 MODERATION

Whatsoever pas seth beyond the limits of moderation will cease to ex rt b fi' I .
(Baha'u'llah 1952: 216). e a ene ICla Influence

According to a youth informant, to experiment the fruits of moderation, does not need to

be a Baha'i. She added:

Conspicuously, in all departments of life, being moderate is helpful. For instance we Baha'is
are not prohibited to listen to music, singing, and dancing, and I do so. But, I d~ check such
listening may cause to transgress the bounds of decency and dignity, and not against the
standard of modesty and chastity. In fact, in this time of modernity, in night clubs, where so
much smoking and drinking and promiscuity goes on, it is difficult to preserve the standard of
moderation, and I do not advice people to go such kinds of undeserving places, and I detach
myself too. On the other hand, decent dances are not harmful, and I take pleasure in such
enjoyments. Likewise, no harm to learn dance in school and no harm in taking part in dramas
or in cinema acting, and I do not retreat back to engage in these activities; but the destructive
thing is something the unfortunate corruption which may associate those engagements such as
seducing someone through these involvements and the like. In such cases, I isolate myself from
those unworthy performances.

The researcher also observed that most of the informants attempt to apply Baha'i

standard of moderation into their actual lives. Especially in their utterances, almost in all

conversation we have had, they tried to be careful for what they are speaking to, and

always advise the researcher to compare and contrast what they said with Baha'i

scriptures. Similarly, the researcher witnessed humble approach almost in all of the

informants.

On the other hand, not few in number who explicated that as human being that engulfed
. . . . l'fes which depart from the
wlth mherent feelings, sometimes they also expenence rea 1 1
.. d essing styles and eating
expected moderation be it in conduct, decIsIOns, utterances, r

and drinking.

59
3.7 HOSPITALITY

Reminding the Old Testament, one informant told that:

The Sodom and Gomorrah case follows a typical theme to hospitall't ' h' h h
, ' 'h 'f ." y, m w IC t e God send
emlssanes m t e gUise 0 strangers to mvestIgate violence and c t' h
' db h' orrup Ion on eart , The
strangers are III treate, y t e populatIOn, excep~ for, an old couple who offer them hospitalit
and are rewarded whIle the rest of the populatIOn IS destroyed Lots also t rt' h Y
" '" ' en e am t e two
Angeles and protect them fr om the CItIes mhabltants, who try to abuse them, This leads to the
judgment on Sodom and Gomorr~h, but Lot and his family are rescued, except for Lot's wife
who l,ooks back ~nd ~ecomes a plll~ of salt. Again, Abraham's hospitality is rewarded by the
pro~Illseof.Isaac s bIrth, We ~aha IS also uphold th,e significance of hospitality, Especially,
durmg the mtercalary days WhICh are between the eighteenth and nineteenth Baha'i months
we dev?te to hospitality to fr~en~s, the giving of presents, ministering to the poor and sick:
and vanous forms of commumty mvolvement and social action,

Since the inception of this study, the researcher also received Baha'is' utmost hospitality

with the expression of the universality of Baha'i teachings and human brotherhood. For

instance, corresponding to a welcoming approach, they earnestly facilitated good

research environment by participating the research discussions willingly, involving in

lengthy interview sessions patiently, facilitating to observe different spiritual meetings

J:

and hosted the researcher courteously at home, Besides, Baha'is explained that the love

they show others, the hospitality and understanding, and the willingness to help others

are the very best advertisements of the Baha'i faith, because, others will want to hear

about the Baha'i faith when they see these things in Baha'is lives and people will

become interested in studying the· religion, In particular, devotional gatherings and

holyday celebrations prove Baha'is' hospitality.

3.8 DIETARY PREFERENCES

" I 'th moderation' if the meal be only
In all circumstances they should conduct themse ves WI d' ' t their means they
, , ' , h 'ght fGod' however accor l O g o ,
one course thIS IS more pleasmg m t e SI 0 , , , , (' B h ' 'Bah cited in Light of
should seek to have this single dish be of good qualIty a au,
GUidance, No, 1004),

60
Baha'u'llah advices: before taking a solid food, better to start with a liquid food; if

various dishes are put on the table do not mix and be content 'th f h .
" WI one a t em; In the
morning a little food is preferable than heavy one' do not eat t' h
' , excep In ungry; do not
'.:. i", '

take food until the already taken one is digested c~mpletely·' do not swaII ow untJ'1 the

already swallowed one is thoroughly masticated and a food which is difficult to

masticate is forbidden; better to take fruits and grains than animal food, and fruits and

grains would be the foods of the future; and exercise is good when the stomach is empty

and it strengthens the muscles (see Star of the West 13, No 9, December 1922: 252).

On the other hand, as indicated by most of the informants, though they try to follow the

aforementioned dietary advices, they are not persistent enough to apply for all the

advices accordingly. For instance, a key informant Woizero Hana uttered:

Usually, I consume as my appetite wish. But, during the fast season, I break the fast regularly
by saying of one of the prayer for fasting and then I eat liquid foods first, followed by other
foods which are available in the house. In Baha'i holy days, as much as possible, we prepare
known Ethiopian dishes which are basically cooked from a sheep, a goat, and/or an ox meat
together with chicken in our home."

Similarly, most of the informants underlined that the uneasiness to apply for

especially the advice of abstaining to mix various dishes at a time since the desire to

take variety, and the socializatio~ they brought up. The researcher also observed such
a kind of leanings in the s:~ci~l portions of Nineteen Day Feasts and devotional
meetings, and I myself was served with a variety of dishes in these occasions in

Baha'is homes.

61

i I
3.9 ALCHOLS AND DRUGS ,.

Regarding the use of liquor: According to the text of the Book of A d b hi'
, are pro h'b't
dnnks lIe d ('Abd u'1 -Baha, CIt~
'd III
' Light
, ofguidance, No,1171),
q as, ot Ight and strong

Baha'is are refrain to alcohols. ~nterestingly, a key informant Kidus told his own

experience as follows:

I sometime,s orga,nize p:ogra~s for enjoyment at home, and I usually go to recreational sites
with my fnends mcludmg fne~ds of other religious adherents, But, I always avoid drinking
alcohols, Even, when such a kmd of program is sponsored by myself, I abstain to pay for the
alcohols which is consumed by my friends,

Moreover, most of the informants told the researcher about some practices which arc

operational in their ordinary lives such as drugs, narcotics or other intoxicants of any

kind is not used except drugs as remedies in case of illness; they treat disease first of all

through the diet, and medical treatment is applied when it is necessary; they do not usc

compound medicines if a single tablet is needed and they avoid medicine when the

health is good; they try to refrain to smoke tobacco; and for medical and health

requirements they apply blood tr~~fusions and organ transplants.

3.10 CLEANLINESS

Baha'i writings place great emphasis on the importance of physical cleanliness and

relate it closely to spiritual purity.

., ' 'h h rth less a powerful influence on

Although bodily cleanliness is a phYSIcal thmg, It at neve e ,
the life of the spirit ('Abdu'l-Baha 1978:146-147).

62
In relation to Baha'i emphasis to cleanliness, a youth informant d t 'I d h '
e at e t e following:
In the Synopsis and Codification of the Laws and Ordinances if th K" 'b .
specific exhortations are outlined such as to wash one's feet. to 0 f1 e Ita -l-Aqdas several
clean water; to cut one's nails; to wash soiled things in cl~an ~~ u~\e o~e's s~lf; to ~athe in
dress' and to renew the furnishings of one's house Coming t er, 0 e stamless m one's
regul~r1y I apply: showering once a day and I do no~ bathe in :a::t~~tt~mai p~act~ces,
used brushing teeth, cutting finger and toe nails cleaning ears u' d adS a rea y. :en
, I . I th dh d ' , smg eo orant, shmmg
shoes, c e~mng c 0 e~ an ouse an others. In doing so, I attempt to exem lif I
manifestatIOn of paradIse on earth. p y myse f as

The researcher also did not trace a remarkable case which is in contrary with another

Baha'is.

3.11 BURIAL SYSTEM

When a member of Baha'i family passed away, according to a key informant Ato

Mulatu:

What Baha'is actually do is they placed the dead body in a grave within twenty-four hours
after death and within an hour's journey from the place of death. These are intended to
prevent from attaching excessive significance to the physical remains of the individual after ;
"
,

the spirit has departed. For the same reason, the coffin of the departed remains closed during
the funeral. Baha'is do not cremate the deceased but apply the washing and wrapping of the
body prior to burial. The funeral consists earnest recitations of Baha'i prayers including an
obligatory prayer for the dead, which represents the only occasion that Baha'is engage i~ a
specifically prescribed congregational prayer. Baha'i cemetery is located next to the Samt
Josef church compound in Addis Ababa.

I
i~
~'
63
 CHAPTER FOUR

COMMUNITY BUILDING CORE ACTIVTIES

.. ,the devotional character of the community;

, classes that nurture the tend er hearts an d mmds
'
of children; groups that channel the surgmg energies ofJ' unior youth' circles f t d
, , d h ' , , , 0 s u y, open to
all. .. It IS to be expecte , owever, that the multiplIcatIOn of these core activities Id
be sustallle ' d by human resources m
' d'Igenous to the neighborhood or village (Thwou U '
soonI
House of JustIce, ' Ri'd'van Message 2010), ., .. , e mversa

As directed by the Universal House of Justice, Baha'is are engaged in a

process of community building that primarily consists of four core activities: the

education of children (children's classes); the spiritual empowerment of junior youth

Gunior youth spiritual empowerment programs); the strengthening of the devotional

character of communities through prayer gatherings and collective worship (devotional

meetings); and engagement in the institute process which serves both to deepen the
i •
understanding of the Baha'i teachings and to develop skills to carry out various acts of "
Ii:
,
'II, '
1 '
\ ,
service (study circles).
I
'I
"
Ato Belete who takes part in the community building core activities devotedly, also I "

accounted:

These four activities are described as core for a reason to emphasize their centrality to the
community development process taking place in Baha'i, and because they make up the c~re
of Baha'I. commumty .ordlllary
., ' Ive d in such processes
hfe. Therefore, we are mvo d' t toII raIse
t I
. ' . , f
capacIty wIthlll the commumty and to take charge 0 our own sp iritJIal social
" ', an 'msired
e ec ua b
development. In addition although these community building core actIVItIes are mil PI" Y
Baha "IS and sIgmfy ' . . of a Baha"IS , communI'ty II' fe , they are open to a re IglOUS
' . charactenstIc
backgrounds,

I 1

: 64
.
According to Ato Tamiru, who
. .
is actively involved in the community building core
"

activities:

. We Baha'is tire deVote'd to building up spiritual community in which principles such as the
unity of humankind, the .unity of religion, the equality of the sexes and the like become
reality. We also~re exertmgI?~~h effort to apply these teachings in our own lives, and use
community buildmg core actIvItIes as tools to promote a new way of thinking, studying,
acti!lg, and to live a life of ~ervice to oth.ers. Correspondingly, through these plans and
systematization of best practIces, we hopmg to replace the boom and bust cycles of
. community growth; and with this focus, we incorporate more active service, socio-economic
development efforts, and became more focused on examining the needs of wider Non-Baha'i
communities, to see how our faith could aid them.

"
[ }

. . about the core activities by believers from

Figure 12 demonstrates a reflection meetmg

different neighborhoods. (Courtesy to a youth key informant). ,

, l
\

65
 I "

!
Next, the chapter presents the four community building core activities separately.

4.1 STUDY CIRCLES

As used by Baha'is, study circles are~here participants gather to study spiritual

subjects, and those aged fifteen and older of study circles trainees expected to employ

what acquired to their individual and collective

, lives.

( ."

. '. ' d in a Baha'i writing at the

FIgure 13. Believers from different neIghborhoods are stu y g

National Baha'i Center (Courtesy to a you~h key informant). ,

L; {

" ~

, 1"1 ' I

66 "I

Ii'
If
 1
I j

,
I ,

As detailed by the believers, study .circles have three components: group study,

socializing, and community service; and service activities emerging from study circles

include hosting devotional gatherings, conducting classes for the spiritual education and

empowerment of children and junior youth, and engaging in social action for the benefit

of the wider community. Each study circle involves a tutor or facilitator who serves to

maintain the focus and' pace, with, generally 3-10 participants. Tutors apply the arts,

music, games, and crafts. The frequency and duration of each study circle are set by the

group; and the format is not rigid, so each gathering may be different from the other, and

after studying one course, parts of the members of a study circle may stay together to go

on to the next course, or some may drop out until they are ready and able to follow a

subsequent course. Consequently, as friends move on to higher level courses, and other

friends join at various activities, the membership of a study circle can gradually change.

Study circles meet in homes and other informal settings, and the most commonly used

material for study circles is the Ruhi curriculum which is developed by Baha'i I,
\

educational institution based in Colombia.

Ato Belete, who passed through different Ruhi courses also said:

.'
The Ruhi institute's main sequence of courses wh'ICh aIso caIIed books provides
" 'f by
, ,
asslstmg
us 'insights
.
participants
to .
·f
spiritual matters. The materials focus on the Baha I wn mgs 'f h dsto
h d the meamngs 0 t e wor , ,
understand the texts on three different levels: to compre en ' e a l world
, I' f f the texts to vanous r , l
sentences and context of vanous quotes; app Ica lO,n 0 t f Baha'i belief, . ."I'
, . .., f h ' tatlOns on other aspec s 0 \
Situations; and the ImplicatIOns 0 t e varIOus quo, f urses with more , *,
There are currently seven books in the institu~e's mam s~quen~e 0 h cOith m~ny sections.
Courses in development. Each book is broken up mto three umts ~~ e~~he~raining.
Again, each book has one or more practices that can be done outSI e 0

67
All the workbooks use an interactive, question and answer format and Ruhl' C
ourses are
provided sequentially. For instance, someone could not take Ruhl. Book 3 until he or she

took Book 1-2.

Walking Together on ." ~

a Path .rService ~
Ruhlln,IUulf

F:)t1'
~~
I"
I;
iI
, i

!, I
Ii
i I
Figure 14 illustrates some ofthe Ruhi Books. I,
,,
II
,1
.I'
Just to provide a general insight about Ruhi materials, Ruhi Books 1-7 basic themes are
II
I
summarized as follows. Book 1 is Reflections on the Life of the Spirit. It focuses on

understanding the Baha'i writings, p;a;e;" ~d life and death. Book 2 is Arising to Serve. ;i
, I

It emphasizes on the joy of teaching, deepening themes, and introducing Baha'i beliefs.

BookJ is Teaching Children's Classes. 'It trains about Baha'i children'S class, how to
, '" \

conduct the class and some principles of Baha'i education. Book 4 is The Twin

Manifestations. The Book reviews the importance of the Baha'i revelation, and retells

the lives of the Bab and Baha'u'llah. Book 5 is Releasing the powers ofJunior You/h. It

68
 trains individuals to facilitate junior youth spiritual empowenne t B k6 .
" n groups. 00 IS

Teaching the Cause. It engages the spiritual nature of teaching, the qualities and

attitudes of the teacher, and the act of teaching. Finally, Book 7 is Walking Together on

a Path of Service. It involves the spiritual path, becoming a tutor of Book 1-6, and

promoting the arts at the grassroots.

I'

Proceeding to believers' experiences, Ato Mulatu shared the following about his study

of Ruhi Book 1 Reflections on the Life afthe Spirit:

Reflections on the Life a/the Spirit has three major units. In the first unit of understanding the
Baha'i writings, I have learned how to read and meditate on the deep spiritual content of the
Baha'i teachings and how to apply the principles in my daily lives. In the second section, on
prayer, I developed the practice of daily prayer that lift up my thoughts than simply asking for
my wishes to be granted. In the third unit of life and death, I comprehend that the life's true
significance is found in the development of the soul. Moreover, during the course, I
entertained a lot of exercises which build my spiritual consciousness. Correspondingly, I
elevate the practice of memorizing passages from the Baha'i writings, and I able to upgrade
my skill of memorization. The course consisted of weekly sessions almost two hours per day.

Here is an excerpt from Ruhi Book 1, Section 7 of Part 1 (Understanding the Baha'i

Writings) which is showed by Ato Mulatu:

Study the quotations below and memorize them:

"... Backbiting quencheth the light of the heart, and extinguisheth the life of the
souL"

"Breathe not the sins of others so long as thou art thyself a sinner."
. .. h' d magnify not the faults of
"Speak not evil that thou mayest not hear It spoken unto tee, an. Id h
' " "0 Son of Belllg' How cou st t ou
others that thine own faults may not appear great .. , ?' doeth this is
forget thine own faults and busy thyself with the faults of others. Whoso
accursed of Me."
I. What effect does backbiting have on the one who backbites? -------~---;-------------
2. What should we be aware of before thinking about other people's SillS. ------••••: ••
3. What will happen to us if we magnify the faults of other~:'~·f~~~;~;·~~~~~~~~~~~~~~••
4. What should we remember when we think of other peop . :1

69 1
I
,I
Continuing with Ato Sisay, he also told his own
experience of Ruhi Book 2-7 as
follows,

From Book 2 Arising to Serve, I have explored the natu f '

which it is to be applied, Then, I have practiced visiti~e 0 a ~at~ of s~rvlce and the way in
with them about spiritual themes, It helps me to acqui~e Pt~~P S~i;~ the~ home~ and t~lking
needed to communicate with others, Book 3 Teachin Ch 'ld ~ an essentIal ,attrIbutes
qualities necessary for spiritual education of children, Fr;m B~o{~n ;heC~as~es eq~lpped, me
I have learned the life history of Baha'u'llah and the Bab' d fr B Win Manifest~tlOns,
J l . v h Ih' ' an om ook 5 Releasing the
Powers.,OJ JUnior
I lOUt, ave obtaIned
' some insights requI'r ed t0 'Imp Iement a program for
the
, spmtua
, dempowerment
' , of Junior youth. In Book 6 17'each'rng the Cause I have
InvestIgate
. h ld b vanous notIons about the nature of teaching in ll'ght of th e Baha"I wrItmgs
.', and
how It s ou e approached,
'" Book 7 Walking Together on a P th ifS'
a 0 erVlce raIses , my
awareness "about the spmtual" dynamIcs along a path of servI'ce and't' I mcreases my
under~tandmg m conn~ctlOn wIth the forces at work. In addition, Book 7 provided me skills
to tram others who ~Ish t~ study from Bo?k 1-6, Over all, in studying the Ruhi courses, I
trudged my way by discussmg the concepts In depth, and challenging my preconceptions with
new knowledge,

Reminding his experience of Book 1-7, Ato Belete added the following:

Book 1 develops my capacity to read the Baha'i writings and to meditate on their meaning in
order to fulfill the obligation of studying the writings every day, It also helps me to
understand the importance of daily prayer and to build up the required attitudes of prayer, In
addition, it facilitates me to memorize prayers and understand their meaning, Furthennore,
because of studying it, I able to comprehend that life is not the changes and chances of this
world and its true significance is found in the development of the soul; again, true life, the life
of the soul, occurs in this world for a brief time and continues eternally in other worlds of I
I
God, Book 2 helps me in developing specific acts of service; trains me to maintain earnest
connections among the friends in the community through home visits and sharing with them a
number of deepening themes; it acquires me the ability to introduce Baha'i ideas into a
conversation; and facilitates me to understand the joy of teaching as result of sharing the word
of God with others, Book 3 enlarges my capacity to conduct Baha'i children's classes
consisting of memorization of prayers and quotations, songs, stories, games and coloring;
enhances my skills and abilities in managing the class with a great deal of love ~nd
understanding, at the same time, with the discipline necessary to create a proper learnl~g
environment. Book 4 trains me the art of storytelling and to share stories from the book WIth
family and community members; assists me to gain spiritual insights into the significance of
this day and the promises it holds for humanity; facilitates me to narrate others t?e story ~f
the Bab's and Baha'u'llah's lives and gain an appreciation of the potency of t~elr, dramatic
ministry, Book 5 acquires me the necessary skills and attitudes to conduct J~mor youth
spiritual empowerment programs by exploring topics such as definition, of a Baha'I, youth; age
of maturity; channeling capacities into service; kind of pr~paratlOn ne~~ed, bala~c,ed
approach to life' growth of individualltransfonnation of socIety; and, sp~ltual qu?I.'t1e~
needed for service Book 6 imparts me that teaching is an act of partlcu!ar s~dlTltua
. . . . h" I es both being and dOIng' al s me
slgmficance and to appreciate that effectIve teac mg InVO v'f e approach . It m,a 'posture 0 f
to understand that success in teaching can be deveIoped I w
, ", , , h have said and done, an d turnmg '
Ieamlllg, engaglllg m actIVIty, reflectIng on w at we '" 'I' Wl'th some of
', " d ' d ' h Ips me to become Jaml Jar
regu Iarly to the wntlllgs for InSIghts an gUl a?ce, e d collective campaigns, Book
the approaches and methods of personal teachIng endeavors, an f d ' along a path of
'" "
7 laclhtates h . 'tu I dynamICS 0 a vancIng
me increased awareness of t e spm a , f the attitudes and
. h t and to acqUIre some 0
servIce; helps me to explore some of t e concep s
Ii
70

i
I
 skills that contribute to the capability of helping a group of frl' d h h
. en s w 0 go t rough Books 1-
6' and enables me to appreciate the role of artistic endeavors I'n th t"t f .
, e ac IVI y 0 a study circle.

Once more, another informant described that passing through study circles, he often

experience a new sense of direction in life, better relationships with family and friends,

and a productive review of the contribution he can make to the wider community. He

told:

For instance, by learning about spiritual reality and individual role in the progress of society
through study circle, I have understood my purpose in life and the way to improve my own
lives and the lives ·of those around myself. In the courses, I also learnt to teach values to
children, to learn how to competently express my views, and to engage in serving the broader
needs of society. In addition, I have learnt to assist and empower others to independently
investigate spiritual truths. Clearly, each of us has a journey in which we seek the truth. In
this journey, we may look for guidance, pray to God, read scriptures and consider reality. For
me, an excellent way to begin search for truth is to attend a study circle; and a study circle is
an opportunity to discover what the Baha'i writings mean to us.

,
, .
,

Moreover, according to Ato Eyuel, he gained deep understandings to the word of God

from study circle. He said:

Study circles provide me a systematic opportunity to deepen in the ?oly writings, ~o re~ect
upon and applying into my daily lives. They a~so ~rans~orm my m~ermost feelings mto
compassion for others and inspiring me to supenor mtentlOns to service to others through
actions. Again, study circles firmly build my capacity to distinguis~ between truth and
falsehood, and greater good and lesser good. Moreover, since stU?y Circles are not only to 'I
II
Baha'is, they help me to discuss the quotations and the concepts Wit? a group of people w~o I'
have different beliefs and understandings. In short, through study clrc!es I lea.rn to.dworshl P i
· I can pass 0 n to my children With PTi e.
God, respect all people, and create a surroundmg !:
, I

Likewise, as said by another informant:

. . . d' .d i d society Correspondingly, the
Baha'i emphasizes transformation both m m ~VI ua an . the betterment of the
process of my development is tied to the ~entermg of ~y energr ~~e new insights through
community and serving the needs of the society. ~s I strive to a~f yto offer service to the
a process of action, reflection and consultatIOn, th~ ~apac~ \ting my spiritual battles,
communities is raised to new levels. Pra~er and meditatIO;', I IYements in fulfilling my life
living according to spiritual laws and teachmgs all are e~sen ~ ~ when they are dedicated to
purpose. But, such efforts reach their fulles~ transfo~~tlve ~'I~~ and spiritual insights which
servi~e. Thus, I. actively engaged in developmg know. ~ ;:~:f~~ation through study circles.
are Vital to the mtegrated process of personal and SOCia

71
 If
I
1
With regard to tutoring study circles, Ato Belete who ex . d
, 'penence as tutor recounted
that he reads each section which is going to cover before the d' . . .
':; ISCUSSlon sessIOn, tnes to
identify key points which could.'. .... be
the end .of section discussions , and prepares open
.l

ended questions on these key points to stimulate discussion. He further explained:

M?stly, I ~ry to select and employ app~opriat~ activi~ies related to the quotations or topic
bemg studIed, and I try to apply the arts mcludmg musIc, games, and stories; and these assist
by increasing the comfort level of the group. I also try to make notes for the points
inadequately covered .. T~~n, afte: the e.nd of section discussion, an activity begins, and when
it completed, I try to mitiate a dISCUSSIon on the activity and I check the points not covered
previously are properly included ~ this portio~. On the whole, I attempt to help the group to
reach a deeper level ofunderstandmg of the tOpIC to be studied. By the way, tutors do not hold
any special status. They are simply those who are further along in their study of the materials.

1
On the other hand, as said by most of Baha'i believers, since Baha'i study circle is open

to other religious backgrounds and the discussion is based on the Baha'i perspectives,

study circle courses are not free from suspicion by some Non-Baha'is as tools to convert

Non-Baha'is to the Baha'i faith.

:
Ii
Apart from the compilation format of study circle courses, nonetheless, Baha'is also

study the full sacred text from which Ruhi books illustrate their excerpts, and they call it

deepening to the faith. Nevertheless, deepening is a separate activity, which is not part of

study circles and the four core community building activities as well.

. the fieldwork period, however, one study CIrC

Dunng . Ie was III
. CMC neighborhood with
~ t .' '
lOur Baha'is, one study circle in Bole-Tana nelghb orh00 d with four Baha'is, and no
c ' .

. h b erved that even if a number

study circle in Imperial neighborhood; and the researc er 0 s
.,
. .. have not yet completed it.
of people worked their way through the Ruhl senes, some

~I

72
4.2 JUNIOR YOUTH SPIRITUAL EMPOWERMENT PROGRAMS
"You who are at present in your teens, or twenties, must realize th .
extent, the burden of the Cause will rest on your sho uId at tomorrow, to a large
administrators and teachers and scholars of the Faith Now . ~~; lOU will have to be the
for your future duties (From a letter written on behaif of S~~gh ~ EI~e ~? p.re~a~e yourselves
New Day, Messages to India, 1923-1957, Pp183). I en I cite III Dawn of a

As used by Baha'is the Junior Youth Spiritual Empowerment Program is a part of an

educational process that seeks to raise capacity within a population to take charge of its

own spiritual, social and intellectual development. This program is open to teenagers

aged between twelve and fourteen. Defining the terms which associate with the junior

youth spiritual empowerment program, a key informant Ato Belete detailed the
'<i /

following. ,!'
'i

Junior youth refers to a special group with special needs as they are somewhat between
childhood and youth. They experience rapid physical, intellectual, and emotional changes.
Directing their new abilities towards selfless service to humanity is therefore needed at this ,
"
age. Again, spiritual refers to moral concepts and relying on God for guidance and assistance.
Empowerment means to assist young people to take ownership of their personal development .',,
and to build capacity for meaningful social action in their communities; and empowerment of
junior youth results when they understand their own capacities to make a difference.

An adult or older youth trained volunteers, known as animators run the junior youth

empowerment program and Ruhi workbook 5 is dedicated to train such animators. As a

junior youth empowerment program animator informant pointed out, animators are co-

learners, they create an atmosphere of friends who learn, serve, and have fun together,

they form groups where the junior youth can express questions and doubts, and they

share experiences and knowledge to the teenagers.

Again, as indicated by junior y~uth spiritual empowerment program animators, the

· d service Study consists of
program is divided into three main areas: study, recreat lOn an .
. . thr h stories and questions for
readmg a series of books that present moral Issues oug

73
 ! j
.I

discussion. Recreation implies group led activities that ran fi

ge rom sport and games to
arts and crafts. Service consists of a change project where th . . h..
". . e Jumor yout Identify
issues facing their community and work towards solving them.

Proceeding to the training materials,usually, five books are in use for study by the

junior youth groups: Breezes of Confirmation and Glimmerings of Hope for 12 year

olds; Walking the Straight Path and Learning about Excellence for 13 year oIds;

Drawing on the Power of the Word for 14 year olds. Just to provide a general insight

about some of those books, Breezes of Confirmation tells the story of a young girl who

has just turned 13, and her older cousin, who has come to visit for the school holidays. A :'I
:1
theme that runs throughout the story is that of making an effort and receiving God's

confirmations. In Walking the Straight Path, the stories are followed by a series of
•,.
exercises designed to further comprehension, build vocabulary, and enhance moral
I
I
reasoning. Short quotations for memorization are also provided. Drawing on the Power

of the Word seeks to enhance the power of expression and explore the moral

implications of speech and action. It consists of a number of readings, each of which is

complemented by exercises in language skills.

Next, figure 15 illustrates junior youths are studying a book entitled Breezes of

Confirmation, and the books entitled Breezes of Confirmation and Walking the Straight "
t/l
'.
Path in Amharic. ;1

74
1._-
,
•

I.'::•. ! ,-

Figure 15 shows junior youths are studying a book entitled Breezes of Confirmation

(left), and the books entitled Breezes of Confirmation and Walking the Straight Path in

Amharic (right) (Courtesy to a youth key informant).

Proceeding to the junior youth spiritual empowerment program participant experiences,

recalling a story from "Walking the Straight Path", a teenage informant explained:

I learned from the book that I have to continually make an effort. Consequently, if I am trying
to do something, I do not drop it and go straight home. Instead, I complete the task and only
then come back.

Another teenage also refers her experience of before and after taking "Breezes of

Confirmation" as follows:
Previously I did not do any work in 'the home and did not listen to my mother and ~ather's
i
counsels. also did not like and did not pay attention in my studies. When I jOi.ned thhlS clasds
.' d d h they live with their mot er an
and how the characters depicted III the book stu Yan . ow . t behaviour At that time . I
father,
. my heart was attracted and I have changed myh mappropnaI £ er what we want
. to become
gamed the insight that before studying we have to c oose a goa 0
after stUdying.

75

I
 '/
I
i

In addition, the researcher, has got an opportunity to interv'lew JUnIor

" h
yout group
trainees who are Orthodox Christians and Muslims. An orthodox teenage described that:

I have had great experience from the junior youth empowerment program of th .
d fu . . e service
project. It was goo, n, cre~hve, amaz~g, thoughtful and stimulating. It enables me to
enhance the power of e~presslOn, to cultivate the concept of service, and to explore and
develop my t~lents. AI~ m all, ~ough the programs I participated in able to learn essential
moral and ethIcal teachmgs, which are helpful to be responsible and productive citizens in the
future. '

A Muslim trainee on her part explained: '

The junior youth empowerment program of the service project improves our abilities in
reading and writing. We also trained: to respect others by showing fairness and kindness; to
use courtesy words such as,"please" and "thank you"; to respect and maintain the integrity of il,.
the family; to celebrate one another's accomplishments; to encourage one another when we
are feeling down due to failure, disappointment and illness; to respect one another's property;
not to borrow someone else property without asking first; after making a purchase to return all
of the change to mother or father without being asked; to recycle the environment; to put
things away where they belong after we use them or when we see something out of place; to
clean up any mess that we make; to avoid lying; to obey parents and to serve elders. In the
group, we all trainees established bonds of friendship and love.
,

, ,and Jumor
Figure 16. Baha'i youths . , youth' program trainees in beautifying the

.
neIghborhood . "(Courtesy to a JunlO
and plantmg . . r youth animator).

, :i .
76
.
.,, ;ii"

i
Based on her experience, a junior youth spiritual empowe t .
,. rmen program ammator Melat
expresses:

As a trainee and as animator as well, I have great attachment to the 'un;or 0 ' ,
empowerment program, The program assists: to enhance the p fJ y,uth spIrItual
,' ' , d ower 0 expressIOn to make
posItIve declSlons an to express those decisions through clear speech d 'fi' ,
, fi I ' an meanmg ul actIOn
to rem orce a mora structure, to cultivate the concept of service to en 'd'f~
, , b 'ld' , gage m I ,erent acts of,
commumty, servIce,
' to Ul the capacIty to serve others , to explore an d deve Iop ta Ients to
recognIze the dIfference between true beauty a~d ~he beauty that must die, and how to w~rk
together for the common good, Furthermore, It Improves abilities in readl'ng a d 't' ,
' , d 'd ' n wn mg,
comprehenSIOn, an aI s to create a peer group that IS encouraging and free ofrid' I W'th
'll h fi ' ld b ' ICUforces
e, Iin
the~e SIS,
k t ere ore, It wou e sIm~le to analyze the constructive and destructive
society and learn how to channel energIes toward improving the conditions of the comm 't
In the group, bon~s of frien~ship, love and a sense of a common goal are established~n~:~
program use,s ~ctIOn-ref1ectIOn method, and explores themes from a Baha'i perspective,
Usually, the Jumor youth empowerment program participants meet together once in a week,

Another animator also recounts:

My own spiritual journey began when I was fairly young, Then, I made a personal decision to
continue life as a Baha'i based on my belief in Baha'u'llah as the Messenger of God for our
age, and in His teachings as the solution to the problems of the world today, I personally L,
enjoy helping people explore spirihIal themes, and I am constantly amazed at the profound '1
insights young people are able to offer and at their keenness to be of service to others,
Coming to the junior youth programs, I am currently involving as animator and train junior
youths to think in new ways, to look at themselves as God looks at them: as powerful agents
for growth, as promoters of standards of excellence, and to be a part of the spiritual solution to
problems surround themselves by learning to seek God's confinnations in their lives, The
program also helps junior youths to analyze hope and despair, to distinguish between fla~ery
and praise, to strive for excellence and to translate the principles of Baha'u'llah into direct
action,

According to most of Baha'i belie~ers, like study circles, the junior youth spiritual

empowerment program also viewed as an instrument to change Non-Baha'is to the

Baha'i religion by some Non-Baha'is, because the program is open to other religious
,., Again few Baha'i
backgrounds and the training is based on the Baha I VIews, ,

believers told that some other' Non-Baha'is perceive the Baha'i faith as
. fi 'I d material assistance for
nongovernmental organization which proVIdes mancia an

the needy.

77
conversely, the informants also explained that through ti fi N .
mes, ew on-Baha'IS are
becoming interested to send their children to Baha'I· . . h
. JUnIor yout spiritual
empowerment programs aimed to cultivate the concept of service to their children and

to reinforce the moral structure of their kids.

Apart from all the suspicions, however, the informants further expressed that before

starting the program, animators communicate different Non-Baha'is junior youth

parents who live in the neighborhood, and after they agreed upon, their kids join to

the program. Again, while the program is in progress, animators articulated that they

visit teenagers' parents to ask what parents think of the programs. According to the

animators, considering before. and after joining the program, parents usually

appreciate that the junior youth spiritual empowerment programs train young

adolescents virtues, serve to others, and to practice spiritual qualities in their daily

lives.

In the fieldwork , the researcher also observed different activities such as drama, music

and dancing, drawings, and question and answer contestation which are performed by

teenagers who participated in the junior youth empowerment program.

. . of certl·filcates t0 quesf1on and answer contestants

Next, figure 17 demonstrates gIvmg

that is organized by Imperial and Gerji neighborhoods junior youth service project

trainees.

78
 l
, /
J~ 1,

I.
!,
! •
"

",

I ~

1:
!
i J

.1

II
I
il ~
I f

Figure 17. Giving of certificates to question and answer contestants (Photographed by

the researcher, May 2016).

79
During the fieldwork period, one junior youth group w . I . .
as III mpenal neighborhood with
twenty junior adolescents, two junior youth groups in CMC nelg
. hb orhood with
. twenty-

one participants, and no junior youth group in Bole-Tana neighborhood.

4.3 CHILDREN'S CLASSES

Among the greatest of all services that can possibly be rendered by t Al . h .

the education and training of children {'Abdu'l-Baha 1978: 133_134).man 0 mig ty God IS

As described by a Baha'i children's class teacher, Baha'i children's class emphasizes on

children learn to think, to reflect and to apply spiritual principles to their own lives and

to the lives of those around them. He also uttered:

Proper education of children is of great impact to the advancement of humans, and the heart
~.
and necessary foundation of all education is spiritual and moral training. Children's classes !
f,
provide spiritual and moral education to children, usually from ages 5 to 11 in a way to •
nurture the tender hearts and minds of children. Therefore, children learn about spiritual .,I
qualities that will shape their lives and guide their choices through stories, games, arts and
music. Besides, Baha'i children's class is a process of education that able to hold simply at
one's home, and the parents and residents of a local neighborhood take ownership in order to
achieve the aforementioned goals. Lessons in children's classes generally include: Unity; A
pure, kindly and radiant heart; Justice; Love; Service; Truthfulness; Steadfastness; Humility;
Preferring others before ourselves; Honesty; Generosity; Kindness; Obedience; Love for God,
and Trust in God. Again, each lesson is repeated about two to three times and each lesson has
components that help the children learn: Memorizing prayers and quotations; Songs; Stories;
Cooperative games; and Coloring. At the beginning of each class prayer is recite since it
brings the blessings and assistance of God to the children; then, because songs fill the hearts
of the children with happiness and children love to sing, teachin~ song~ is ano~her m~thod !o
use in children's classes. Storytelling is also a main activity that IS carned o~t.1ll a children s
class for the reason that stories and narratives help to clarify thoughts by glVlllg example of
principles, spiritual qualities, show how to apply them, and explain the re~ards for good I
deeds and the consequences of bad behavior. In addition, through games children learn to
cooperate to pay attention to obey rules' and basically cooperative games such as games we
, , ' . h' h ry for
Ir • i

observe in circus groups help children to develop attitudes w IC are nece~sa . .

. .' I
cooperatlon. Moreover, smce children frequent y to 00 I'
I k "orward to test their artistic
• II: j •

capacities and develop their concepts of beauty, coloring pictures methods also III use. l

80
The above-mentioned infonnant also added his experience of conducting children

class as follows.

In opening prayer, .first, I r~mind the child~en how to behave when prayers are being said in a iI
I
way to still and hsten qmetly and attentIvely. Then, I give an opportunity to one of the I

students to.say a~ ope~ing ~rayer. For your information, let me read you one prayer which is
frequently ill use ill chIldren s classes: 0 Thou peerless Lord! Let this suckling babe be nursed
from the breast o/Thy loving-kindness, guard it within the cradle of Thy safety and protection
and grant that it be reared in the arms of Thy tender affection ('Abdu'l-Baha in Baha'i
Prayers 2006:65). Next, I try to review-what I taught in the previous class and ask questions
to children for recalling. After the review,the children enjoy singing and playing games.
Hereafter, new lesson, story or memorization, drawing and coloring pictures, and closing
prayer continues. Nevertheless, at the end of each class, I remind to children what they have
learned and ask them to do something at home. For instance, to think about what they learned,
to tell the story from class to their family, or to practice the prayer they are memorizing. In
fact, if a person being to teach, it is not to mean that he or she knows a great deal about
theories of education, but what matters is desire and dedication.

Here is an excerpt from children's class lesson 1, which is showed by children's class

teacher.

Lesson 1

Unity
~ Welcome & enroll children (children have a drink/cookie while parents sign them in
-use enrolment form) -<" - •

Introduce each other (name, age, favourite colour/food/musIc ... )

Settle into lesson . "
• Prayers "0 G0 d,gm'd e me ... "& sing "0 God! Educate these chIldren ...
• Quote - read, explain and memorise it .., earth
Do actions with the words: powerful, light, UnIty, Illumme, whole 11 ee" or
• Song / Drama: Unity song "Unity is you and me, together we can a agr .. , ,
We are drops of one ocean • . f dboard star
• Craft _ unity'candle holders: Use tealights, stick them mto centre 0 car ,
decorate it, write quote on it. Or, 'th f aper bits that have been
Use empty clean glass jars, decor~te t~e~ w: Il~~u:r:_ stick tealight inside and
dipped in glue, cover the whole outsIde 0 t e g ass ,
light, enjoy the beautiful glowing colours!
• Story: 'Abdu 'l-Baha and the charcoal R h' book attached or use other
• Colour in lesson picture: Scanned images, from u I
templates, attached use colour pencils or pamt

81
According to another key informant who has been experiencing to teach children's

classes:

Drama is a common activity in children's classes and child .

voice, their faces and their bodies through movement act" ren ~x'press t~emselves with their
exercises, nevertheless, we teach~rs instruct children ~ot tlll~o an Impr?vlsation. During these
of the faith: The Bab, Baha'u'llah, 'Abdu'I-Baha, and Shoghl ~ Effendi
portra~lllg
outthe
of Central
r t Figures
A .
stories are narrated in children's. classes. As 'Abdu'I-Baha is th fi espec. gam,
e per ect example for Baha'is
to fo 11.ow, ftmany 0 f the stones retell anecdotes from his life th t h'ld I
h' l ' a c I ren earn to model the
behavIOr
, '1 a her h IS examp
h d e. The followmg accounts demonstrate th e III . f1 uence the example of
Abdu -Ba . a as' a upon a five year-old boy" One day the fiath er 0 fth'IS I'Ittleb ' I
oy said'
was talkmg to my wife abou! some matters. My wife responded in a loud voice and so did 1
But suddenly
. . I heard a vOice coming from below. It was my II'ttle boy appea I'mg to me..
Lookmg frightened
"D d becauseh of Tn
the loud voice and he thought we were quarre I'mg. 11 en, my
Id'
b oy to Id me" . a ,you s au n t speak so loud. This will not please 'Abdu'I-Baha. 'Abdu'l-
Baha doesn t like people to speak loud. "

Once more, a teenage who passed through children's classes, read the following story

from A.A Furutan Baha'i education for children: Book 1. As he explained, he first heard

it at children's classes and the story helps to instill parental love to children.

A very poor mother had a small baby boy. One night when the weather is very cold and
raining hard, she was sitting in her small house with its windows covered with paper instead
of glass. She was shivering from cold and had no firewood to heat the room. As the mother
looked at her baby, she was afraid that her innocent child might die of the cold during the
night, and her heart beat faster, she tried to think what to do but she could not think of
anything. Her tears started to roll down her cold face. Finally, she took of! her clothes,
wrapped her baby in them, and held him tight in her arms for the whole night. In the morning,
when the neighbors came to see the poor woman, she was very sick with a terrible cold, but
the baby was warm in her arms. She recovered after a few days, and continued with her life
and enjoyed her baby (Furutan 2004:28). "

Moreover, paper and pencil based activities, which include word searches, crosswords,

u~ed in children'S class. Crafts which are creating

< t '

mazes, and vocabulary builders are

, "

things manually also part of children's class. i,

I. •
il
~

i''~ , \ .
I
Ii
82
i'
Here is a song entitled 0 God Educate 'T''h
1 ese Ch'Ildren
J h' h IS
. frequently used b
• ' W IC

children at children's classes from Campilati

. on OJ.l'Baha ,.1 Songs (2005: 2). Y
;.\

o God! Educate these children. "

\
I!II
These children are the plants

~j
,I'
III
of thine orchard, II

the flowers of Thy meadow,

the roses of Thy garden.

Let Thy rain fall upon them;

let the Sun of Reality

shine upon them with Thy love.

Let Thy breeze refresh them

in order that they may be trained,

grow and develop, and appear

in the utmost beauty.

Thou art the Giver.

Thou art the Compassionate.

As indicated by children's class teacher, especially for Non-Baha'i kids', children's

class teachers first communicate to parents ~nd check the willingness of the children to
join the class. After agreed upon, children attend the class. Then, children also invite

their parents to the class to show what they to learn. He further expressed that children's

class teachers usually visit the Non-Baha'i children parents to ask what parents think of

the classes later. As said by the informant, by and large, parents appreciate that the

83
Baha'i children's class teaches the children to understand and t' .. ..
prac Ice spmtual quahtlcs
in their daily lives. ; I

I
However, during the fieldwork period, one children's class was in Bolc-Tana Ii ~ !
I'
neighborhood (two Baha'is and one Non-Baha'i are participated), one in Imperial I,

neighborhood (three Baha'is) and no children's class in CMC neighborhood. As seen by

. '

the researcher, children who participated in children's classes are happier for the games,

stories and songs which are performed in the class; and they serve snacks which are

provided by the neighborhood~s Baha'i believers. Few Baha'is described that Baha'i

children's class is also viewed as a means to attract Non-Baha'i kids to the Baha'i

religion by some Non-Baha'is, since it is open to other religions followers and the class

is conducted based on the Baha'i perspectives.

4.4 DEVOTIONAL GATHERINGS

Baha'is host devotional gatherings inhomes and community centers through prayer and

the reading ~f scriptures. According to a key informant Woizero Hana, devotional

gatherings help to capture the attitudeofprayer and enhance community life. She further

detailed:

. . . d meditates and then enjoys the

Devotional meetings are simple. One slI~ply SitS, pray an h ~s music and food are
spiritual atmosphere, or takes a more active r~le. Yet, eleme~s sU~he focus on prayer, the
parts of devotional gatherings. In our expenence t~u~ far, ee~ itual insights and building
reading of scripture and discourse all in the light of gammg ?ew splr rt In the social part of
the spiritual fabric of the community. Refreshment also l~ one rPgaum' ent and the discussion
' ·
devohonal d t . Ive in contentiouS a .
meetmgs, however, we 0 no .mv~ use all are despised not only dunng
of political affairs, gossips and back bl~htm~ beca . I meetings are open to all, they
devotional but also in the entire Baha'is' hfe .. Smce d~~Oti~~: people of different faiths.
create a unique opportunity to practice collective wors Ip WI

84
Devotional gatherings are scheduled regularly, often once a week as 'Abdu'I-Baha

dictates, "Once in every week, gather ye the steadfast friends togeth' .

er In a meetmg
place, and there let them engage in praising and glorifying the Lord" ('Abdu'I-Baha

1976: 6). In relation to beforehand activities and the components of devof I .

. . . IOna meetmgs,
a key informant Ato Samuel uttered:

We prepare devotional ~atherings. with care and special attention. We usually pick a theme
each week for the devotIOnal meetmg and choose readings accordingly' and those who will be
rea~ scripture or prayers ha~e previous access to th~m. Participants a~e encouraged to bring
the~r pr~ye~ books or favounte passages from the s~nptures to share, and they invited to bring
an InspIratIOnal quote, pra~er, psalm, or song. Agam, to create spiritual atmosphere, we clean
the place and decorate wIth plants, flowers, candles, and objects of art something that is
sacred. Moreover, refreshment is part of our devotionals. Besides, spiritually inspired music
or music with the sounds of nature is also in use. As Abdu'I-Baha says: The art o/music is
divine and effective. It is the food of the soul and spirit. Through the power and charm 0/
music the spirit ofman is uplifted (1982: 52).

The researcher also seen that in calm and attractive spiritual gatherings, participants in

devotional meetings take turns to read aloud from prayer books, while the others listen

in reverent silence, and when saying such a devotional prayer, one does not need

to face the Qiblih. In addition, as indicated above by a key informant, after a prayer, it is

common to serve refreshments and then everyone enjoy one another. As told by most of

the informants, however, the refreshments can be sponsored by the host of that

devotional gathering, or collectively sponsored by the participants.

i observed that prayers in

Furthermore, as illustrated in the next figure, the researc her a so
;'.. . union with God unity, justice
devotional meetings include different tOPICS such as comm '

and others.

85
 " .'
.i .
of'
,'. 1
.t
f·
i

t
~
I

,I

I
Figure 18. A form of devotional meeting catalogue which is shown by a key infonnant

to the researcher and that demonstrates topics in series of twelve devotional programs

(Photographed by the researcher, May 2016).

86
The researcher also encountered Baha'i hymens in de f I '
" vo lOna gathermgs, Here is a
Baha'i song entitled "Love, Love, Love" which is take fl C "
, n rom amplIatIOn of Baha'i

Songs (2005:22), Baha'is sing it especially f~r"love"session

..
of d t' 'I '
evo lOna gatherIngs:

J
Love, love, love, love,

Love your fellow man,

Love, love, love is how the world began. ;\ '., I

God loved creation so He created thee to

Love, love, love Him and humanity.

'\ ,

Love, love, love the everlasting good,

,
Love, love, love the seed of brotherhood. "

Love, all creation for He created you to

Love, love, love, Him and humanity.

Love, God's creatures be they near or far.

See each human as a shining star.

Love, all creation for He created you to

Love, love, love Him and humanity,

Up to the beginning of June 2016, four devotional meetings were in Bole-Tana

neighborhood, one in Imperial neighborhood and'six in CMC neighborhood,

,',i'

,;: I

:. r
.~
'.
87
 " ,

I •
CONCLUSIONS \
.1
,J
1
In Religion: An Anthropological View, Anthony Wallace (1966) . i
,. . . proposed thirteen •
.!
minimal categories of religious behavior that serve as building bl k Co • •
I, ',; oc s lor religion
,
including: Prayer; Music and dancing.
\,and. .singing'
. .Physiological
'. exerClses
. together with
.

the physical manipulation of psychological

. .state. and
, efforts to induce suc h a state;
Exhortation (i.e. addressing another human being such as shamans and priests); Reciting

the Code (e.g. mythology, morality, and other aspects ofthe belief system); Simulation;

Mana or the power one gets from contact with powerful objects; Taboo, or the

prohibition from contact with certain, things; Feasts; Sacrifice; Congregation or group

activity; Inspiration, such as hallucination and mysticism; and Symbols.

Likewise, Malcolm Hamilton (2001) noted the following religious attributes as a

tentative and probably incomplete list: a central concern with godlike beings and men's

relation with them', a dichotomization' of elements of the world into sacred and profane,

and a central concern to the sacred; an orientation towards salvation from the ordinary

conditions of worldly existence; ritual practices; beliefs which are neither logically nor

empirically demonstrable or highly probable, but must be held on the basis of faiths
;. J
'mystical notions' but without the requirement that they be false; an ethical code, . "t
:t ,
,
i

supported by such beliefs; supernatural sanctions on infringements of the code; a

: . d I t d'fons' a priesthood or
mythology; a body of scripture, or Similarly exalte ora ra 11 , . (
\

I
similar specialist religious elite; a~soci:tion' with moral community, a church (in ,.;<,
;#' ~.
I

Durkheim's sense); and association with an ethnic or similar group,

'I :""

88
In Baha'i, however, the believers basically believe a sin IG d .
. , g e 0 who IS the creator of all
things in the universe. They understand that God is seen a s ' '.
conSCIOUS of creatIon, with a
will and purpose that is expressed through messengers termed ManllestatlOns
.C •
of God. In
addition, doctrines, a body of authoritative scripture, prayers,ns,
hym and med'ItatIons
.

are parts of religious behaviour in Baha'i. Feasts, the regular gatherings of the Baha'i

community also occur on the first day of each Baha'i month. Moreover, Baha'i believers

observe a Baha'i fast during the nineteenth month of each Baha'i year. Similarly, they

commemorate important events in the history. of the faith or the lives of its founders.

Conversely, there is no clergy in Baha'i. Instead, the Baha'i community is led by elected

spiritual assembly of nine representatives who serve in administrative, rather than

sacerdotal capacity. Furthermore, no sacrament in Baha'i; and Baha'i renounces the

emphasis on rituals characteristic of many other religious traditions. Therefore, the

rituals and ceremonies of Baha'is are relatively simple and not having rites prescribed

for public worship; and they are not regarded as imbued with any magical or spiritual

potency of their own, but rather serve primarily as a symbolic expression of devotion to

the religious principles and central figures of the faith. Baha'i fundamental teachings

also make a particular claim to universality and modernity by embracing all of the

world's major religions and upholding the standards of reason and science.

. . b h d . Bole sub city of Addis

On the other hand, taking as case three Baha'I neIgh or 00 s III
"f: 'I life which is originated
Ababa; the researcher able to understand tha~ Baha 1 amI y. "
.. f h osition of each individual
from Baha'i marriage, is best expressed terms 0 t e p
III .
. , f family life is the critical
member to each other. Another distinctive Baha'I, element 0
, ' '." than that of sons if Baha'i
Importance of educating daughters which is more necessary .

89
 parents cannot provide education for both a boy and 'I '
a glf at a time, In addition, Baha'i
mothers chief responsibility to educate their childre ' 't II '
n spm ua y m early ages; age of
, ,
maturity and applying to both parents religious practices up t th f '
,, 0 e age 0 matunty by I

Baha'i and Non-Baha'i spouse children; the three private obligatory prayers; daily
ij
J
,'I
vigilances of action; spiritually guided family consultation; moderation; and coming
,I"

together at the neighborhood centre to celebrate the Nineteen Day Feast are other

notable features in Baha'i family"

! I 1
I! ~ ,.

Proceeding to another theme of this study which is Baha'i community building core

activities, the researcher has apprehended that study circles guide Baha'is who have little

familiarity with primary texts to a systematic introduction to basic Baha'i beliefs and

reading of scriptures, and introduce learning methods that will complement an individual

reading of scriptures including participatory learning and memorization, The link to

service projects is also a welcome aspect of study circles and key elements for junior
.1

youth empowerment programs, Moreover, children's classes provide spiritual and moral

education to children; and Baha'is socialize on a more regular basis in devotional

gatherings than the occasional Feast or Holy Day activity, Since Baha'i community

building core activities are open to other religious backgrounds and they are conducted

based on Baha'i perspectives, however, they are not free from suspicion to attract new

converts to Baha'i religion,

, ' d 't 'des a remarkable account for

Yet, this thesis is by no means complete, mstea , I provi
, "d' ' g with some aspects of
further research on Baha'i adherents' ordmary lIves ISCUssm

Baha'is' family life and, Baha'i community building core activities,

90
 BIBLIOGRAPHY

'Abdu'l-Baha (1909). Tablets of 'Abdu'l-Baha Abbas. Ch'

Icago, Baha'i Publishing
Committee.

_(1978). Selections from the Writings of 'Abdu'l-Baha. Haifa, Baha'i World Centre.

_ ( 1982). The Promulgation of Universal Peace. Wilmette, Baha'i Publishing Trust.

Agarwal, Sanjay (2010). Daan and Other Giving Traditions in India: The Forgotten Pot

ofGold. AccountAid India.

Ammerman, Nancy T. (ed.) (2007). Everyday Religion: Observing Modern ReligiOUS

Lives. Oxford University Press, Inc.

Atran, Scott (2002). In Gods We Trust: The Evolutionary Landscape of Religion.

Oxford, Oxford University Press.

Aupers, Stef and Houtman, Dick. (eds.) (2010). Religions of Modernity: Relocating the
, i
:
Sacred to the Self and the Digital. Leiden, Boston. .
"~I
• I

,
.."" !
L·I
. !
Baha'u'llah (1873). The Kitab-i-Aqdas: The Most Holy Book. Wilmette, Illinois, Baha'i ~ ., ~
'

Publishing Trust.

_(1952).Gleanings from the Writings of Baha'u'llah. Wilmette, Illinois, Baha'i

Publishing Trust.

ilmette, Illinois, Baha'i Publishing

_Cl963).The Hidden Words of Baha'u'llah. W

Trust.

91 \ .
\' .
I
 (1978). Tablets of Baha 'u 'llah revealed aifier the K't'b . A d H'
-:- 1 a -l- q as. mfa, Baha'i World

Centre.

Barnard, Alan and Spencer, Jonathan (eds.) (2002). "Encyclopedia of Social and

Cultural Anthropology": London and New York, Routledge Taylor and Francis Group.

Bellah, Robert N. (2011). Religion in Human Evolution: From the Paleolithic to the

Axial Age. Cambridge, The Belknap press of Harvard University Press.

,
:
Boyer, Pascal (2001). Religion Explained: The Evolutionary Origins of Religious

Thought. New York, Basic Books.

City Government of Addis Ababa, Bureau of Finance and Economic Development.

(2013) Socio-Economic Profile of Addis Ababa (For the Year 2004 E.C/2011l12G.C):

Policy Study and Analysis Sub Process.

Collins, William P. (1990). Bibliography of English~Language Works on the Babi and

Baha'i Faiths, 1844-1985. Oxford, UK: George Ronald

Dagmawit Eshetu (2003). Beliefs and Social Practices of the Baha'i Community of

Ethiopia: The Case of the Baha'i Communities of Zone 3 and Zone 4 Addis Ababa.

Unpublished MA Thesis; Department of Social Anthropology, Addis Ababa University.

Denzm, S (eds) (2000). Handbook of Qualitative Research (2nd

. N .K. and L'mco In, Y.,

edition). Thousand Oaks, CA: Sage.

Douglas, Mary (1970). Natural Symbols. Harmondsworth, Penguin.

92
Durkheim, Emile (1965). The Elementary Forms ol'th R I' , ,
'J e e IglOus Life. New York, The
Free Press. First published 1915.

Effendi, Shoghi (1944). God Passes By. Wilmette, Illinois, USA: Baha'i Publishing

Trust.

_(1970). Dawn of a New Day, Messages to India, 1923-1957. New Delhi, Baha'i

Publishing Trust.

_(1973). Directives from the Guardian, Baha'i Reference Library. ,

'.,
I

'.

_(1974). Baha'i Administration. Wilmette, Baha'i Publishing Trust.

:'

Eller, J. David (2007). Introducing Anthropology of Religion: Culture to the Ultimate.

, :

New Yark and London, Routledge Taylor & Francis Group.

Esslemont, John E. (2006). Baha 'u 'Uah and the Ne~ Era: An Introduction to the Baha'i
"

Faith. USA, Baha'i Publishing.

Ethiopian Central Statistical Agency (2007). Ethiopian Census Report,

Frazer, James G. (1958). The Golden Bough: A Study in Magic and Religion, New York:

Macmillan.

Freud, Sigmund. (1950)." Totem' and Taboo: Some Points of Agreement Between the

mes Strachey, trans. New York, W. W.

Mental Lives of Savages and Neurotics, Ja

Norton. First published 1913 ..

B k 1 South Africa, Baha'i

Furutan, A.A (2004). Baha'i education for children 00 •

Publishing Trust.

93
Gebre Yntiso. (2008). Urban Development and Displacement In Addis Ababa: The

Impact Of Resettlement Projects On LO~-Income

. .
Household P 53 77 0 . .
s p - , rgamzahon
for Social Science Research in Eastern& Southern Africa.

Geertz, Clifford (1973). The interpretation of Cultures. New York: Basic Books.

Giordan, Giuseppe and Swatos, William H. (eds.) (2011). Religion, Spirituality and

Everyday Practice. London and New York, Springer.

Guthrie, Stewart (1993). Faces in the Clouds: A New Theory of Religion. New York and

Oxford, Oxford University Press.

Hamilton, Malcolm (2001). The Sociology of Religion: Theoretical and Comparative

Perspectives (2 nd ed.). London and New York, Routledge Taylor and Francis Group.

Harris, Marvin (1974). Cows, Pigs, Wars; and Witches: The Riddles of Culture. New

York, Random House.

Hartz, Paul (2009). World Religions: Baha'i Faith (3 rd ed,). New York, Chelsea House

Publisher.
"

Hassall, Graham (2000). Research Notes.

'..

'. . . E h' . Add's Ababa The National

Hassan, Gamal (2008). Moths Turned Eagles. t lOpIa, 1 ,

Spiritual Assembly of the Baha'is of Ethiopia.

. 'J alofBaM 'iStudiespp.1-38.

Hatcher, John S. (2005). Unveiling the Hun ofLove. ourn

. (1998) The Baha'i Faith: The Emerging Global

Hatcher, W.S and Martm, J . D . ·
.•.,
v,
Religion. Wilmette, Illinois, USA: Baha'i Publishing Trust.

94
Hutter, Manfred (2005). "Baha'is". In Jones Lindsay E I d' ..
, ncyc ope lQ of Rehglon (2 nd ed.).
Detroit, Michigan: Macmillan Reference US. pp. 737-740

Levi-Strauss, Claude. (1966). The Savage Mind, trans . Ge orge W'd

el enfie.
ld Ch'lcago,

,University of Chicago Press.

Lewis-Williams, J. D. and T. A. Dowson (1988) "The Signs of All Times: Entoptic

Phenomena in Upper Palaeolithic Art," Current Anthropology 29 (2): 201-45.

Marx, Karl (1843). Critique of Hegel's Philosophy of Right, trans. Annette Jolin and

Joseph O'Malley. Cambridge, Cambridge University Press.

McMullen, Michael D. (2000). The Baha'i: The Religious Construction of a Global

Identity. Atlanta, Georgia: Rutgers University Press.

Newberg, Andrew, Eugene d' Aquili, and Vince Rause (2002). Why God Won't Go

Away: Brain Science and the Biology of Belief New York, Ballantine Books.

Payman, Aflatoon (1996). Huququ 'Uah: The Right of God. Rosebery, Association for

Baha'i Studies Australia.

Rabbani, Ruhiyyih, (ed.) (1992). The Ministry of the custodians 1957-1963. Baha'i

World Centre.

. P' 'f' S 'ety New York

Radcliffe-Brown, A. R. (1965). Structure and Function Tn nml Ive OCI • ,

The Free Press. First published 1952.

" f' f' Research Practice: A Guide for

Ritchie, Jane and Lewis, Jane (eds.) (2003). Qua Ita lve
d SAGE publications.
Social Science Students and Researchers. Lon on,
, ,

95
 ;i
!:
I
"

Schaefer, U. (2007). Baha'i Ethics in Light of Scripture, Volume 1- Doctrinal

Fundamentals. Oxford, UK: George Ronald.

Schielke, Samuli and Debevec,

. .Liza (eds.) (2012) . Ordl'nary L'lves and Gran d Schemes:

An Anthropology of Everyday Religion. New York, Berghahn Books.

Smith, Peter (1999). The Baha'i Faith: A Short History. Oxford, UK: Oneworld

Publications.

_(2000). A Concise Encyclopedia of the Baha'I Faith. Oxford, UK: One world

Publications.

_(2008). An Introduction to the Baha'i faith. Cambridge, Cambridge University Press.

"

Stockman, R. (2012). Baha'i Faith: A Guide For The Pe~plexed (Guides For The

Perplexed). Continuum.
;1 .'

Smith, W. Robertson (1889). Lectures on the Religion of the Semites. Edinburgh: Black.

Tayechalem Girma (2007). The Ideal and Practice of Gender Equality of The Baha'i

Community in Addis Ababa. Unpublished MA Thesis; Institute of Gender Studies, Addis

Ababa University.

Turner, Victor (1967). The Forest of Symbols: Aspects of Ndembu Ritual. Ithaca, New

York: Cornell University Press..

and Anti-Structure. Chicago, Aldine

--(1969). The Ritual Process: Structure
0,

Publishing.

/.

96
-(1975). Revelation and Divination in Ndembu R't I I h
1 ua. t aca, New York: Cornell

University Press.

Tylor,E. B. (1958). Primitive Culture ' Vol " I New York,rper.

Ha F't
Irs publ"IS hedl 871.

Vickers, Ann and Vickers, Paddy~2012), The Baha'i Faith: Photocopiable worksheets

for teachers ofR.E. Warwickshire, Warwick Baha'i Bookshop,

Wallace, Anthony F. C. (1966). Religion: An Anthropological View. New York, Random

House. , ,
I '

COMPILATIONS

Baha'i Education: A Compilation of Extracts from the Baha'i Writings, compiled by

Research Department of the Universal House of Justice, London, The Baha'i Publishing

Trust, 1987.

Baha'i Meetings: The Nineteen Day Feast. Wilmette, The Baha'i Publishing Trust,

1976.

Compilation of Baha'i songs: Baha'i Song Book compiled by Child Education

Committee of Greater Houston, 2005.

, ~ . d
Lights of Guidance: A Baha'i Reference File, compiled by Helen Hornby, reVIse

edition. New Delhi, Baha'i Publishing Trust, 2004,

, 'llah th B b and 'Abdu'l-Baha, 2006.

Selection of Prayers Revealed by Baha u , e a,

, al House of Justice, 1963-1990, Vol. I.

The Compilation of Compilations by The Umvers

j•
97
.. ~
j
'
PERIODICAL

Star of the West Volumel3, No.9, December 1922. Chicago and Washington, D.C.

\
';'~ .

.,
'o' ,

( .

98
. 1,'
,
 DECLARATION

This thesis is my original work, has not been presented for a degree in any others

university and that all sources used for the thesis have been acknowledged.
·.

Signature

\ .

Confirmation

) .

I confirm that this thesis can be submitted for defense ·

•
.
j

" .

Signature

"

99 · I'
'
. ADDIS ABABA UNIVERSITY
"

ANTHROPOLOGICAL UNDERSTANDING OF

BAHA'I BELIEVERS' ORDINARY LIVES: THE

CASE OF THREE NEIGHBORHOODS IN BOLE

SUB CITY, ADDIS ABABA, ETHIOPIA.

•
'" ':

BY

ZERIHUN AFEWORK

JUNE, 2017 I
,
"
i .
'

ADDIS ABABA